DISCOURSES 


ON   THE 


OFFICES  AND  CHARACTER 


OF 


JESUS  CHRIST. 


BY  HENRY  WARE,  Jr. 

MINISTER  OF   THE    SECOND    CHUW;H   IN   BOSTON. 


^Whom  the  Father  hath  sanctified  and  sent.' 


SECOND  EDITION. 


BOSTON, 

DAVID    REED,    81    WASHINGTON    STREET, 


PRINTED  BY  I.  R.  BUTTS  AND  CO. 

1826, 


TO  THE  REV.  FRANCIS  PARKMAN 

Dear  Sir, 

Jis  we  have  been  so  intimately  and  happily 
united  in  our  labors  for  the  promotion  of  religion  in 
our  associated  churches;  I  am  unwilling  to  be  sepa- 
rated from  you  in  the  present  attempt  to  extend  its  truth 
and  influence,  I  therefore  join  your  name  with  my  own, 
and  beg  you  to  regard  it  as  a  slight  expression  of  the 
esteem  and  affection  of 

Your  friend  and  brother, 

H.  WARE,  Jr 


The  following  discourses  were  written  in  the  ordina- 
ry course  of  duty,  most  of  them  without  any  purpose 
of  publication.  But  when  the  author  observed  that  he 
had,  undesignedly,  almost  completed  a  regular  series,  he 
was  led  to  hope  that  their  publication  might  not  be  use- 
less. To  the  friends  who  encouraged  his  design,  and 
aided  him  in  their  preparation  for  tlie  press,  he  ac- 
knowledges himself  under  many  obligations  ;  of  which 
he  would  specify  that  of  the  main  hint  of  the  tenth  ser- 
mon, given  him  several  years  ago. 

In  discourses  written  as  these  have  been,  without  re- 
ference to  each  other,  and  at  distant  intervals  during  a 
period  of  several  years,  there  will  of  course  be  many 
repetitions  of  the  same  or  similar  thoughts ;  and  nothing 
of  the  connexion  of  parts  or  uniformity  of  design  can  be 
expected,  which  should  be  found  in  a  professed  series. 
Neither  will  the  reader  look  for  such  discussions  of  the 
several  important  questions  which  arise,  as  might  be  ex- 
pected in  a  regular  theological  treatise.  These  are  only 
sermons — designed  to  be  plain  and  practical,  to  help  the 
christian  in  his  devotions,  rather  than  in  his  speculations. 


VI 

That  they  may  aid  believers  in  rightly  appreciating  their 
relation   to   the    Saviour,   and  cultivating  the  sentiments 
and  habits  which  it  requires,  is  the  writer's  highest  wish 
and  ardent  prayer. 
Boston,  May,  1825. 


CONTENTS. 


DISCOURSE  I. 
Christ  the  Foundation 9 

'       DISCOURSE  II. 

Jesus  the  Messiah y    .     .     .     .     21 

DISCOURSE  III. 

Sufficiency  and  Efficacy  of  Faith  in  the  Messiah  .     35 

DISCOURSE  iv. 
Jesus  the  Mediator 41 

DISCOURSE  V. 
Jesus  fhe  Saviour 57 

DISCOURSE  VL 
Jesus  the  High  Priest 70 

DISCOURSE  VII. 

The  Atonement  by  Jesus  Christ 81 

DISCOURSE  VIII. 
Jestw  the  Intercessor 89 


vm 

DISCOURSE  IX. 

Christ  the  Judge  of  the  World 105 

DISCOURSE  X. 
On  Honoring  the  Son 116 

DISCOURSE  XI. 
The  Example  of  our  Lord 127 


DISCOURSE  1. 


CHRIST  THE  FOUNDATION. 


1  Corinthians,  iii.  11. 

For   other  foundation  can  no  man   lay  than  that  is  laid,   which  is 

Jesus  Christ. 

In  the  preceding  verses,  the  Apostle  has  been  speaking 
of  the  divisions  which  prevailed  in  the  Corinthian  church, 
and  which  had  arisen  from  their  unchristian  devotion  to 
particular  teachers.  He  rebukes  them  for  separating  into 
different  parties  under  different  heads,  one  of  Paul,  ano- 
ther of  Cephas,  and  another  of  ApoJlos.  He  reminds  them 
that  these  men  are  not  to  be  regarded  as  heads  of  the 
Church,  but  as  ministers  in  it.  '  Who  is  Paul,  and  who  is 
Apollos,  but  ministers  by  whom  ye  believed  ;'  not  in  whom. 
*  The  one  planted,  the  other  watered  ;  but  he  that  planted 
and  he  that  watered  are  one' — engaged  in  one  work,  pur- 
suing one  end,  serving  one  master,  and  therefore  not  to  be 
set  up  against  one  another  by  their  followers,  and  made 
occasion  of  contention.  *  We  are  laborers  together  with 
God'  for  your  salvation.  '  Ye  are  God's  husbandry  ;'  it 
is  our  business  to  watch  and  cherish  the  plants.  '  Ye  are 
God's  building ;'  it  is  our  business  to  toil  in  its  erection, 
and  complete  it  a  holy  temple  unto  the  Lord.  *  I  have 
laid  the  foundation,  and  another  has  built  upon  it.  But 
let  every  man  take  heed  how  he  builds  thereon  ;  for  other 
foundation  can  no  man  lay  than  that  is  laid,  which  is  Jesus 
Christ ;'  and  do  ye  be  careful  that  ye  regard  not  us,  nor  con- 
tend concerning  us,  as  if  we  were  ourselves  the  foundation. 

2 


10  CHRIST    THE    FOUNDATION. 

The  caution  which  the  apostle  thus  administers  to  the 
Corinthian  church,  has  not  ceased  to  be  important;  and  if 
we  would  be  saved  from  the  folly  and  ruin  of  neglecting  it, 
it  will  become  us  to  consider  diligently  of  what,  and  m 
-what  sense^  Jesus  Christ  is  the  foundation.  This  will  be  - 
the  object  of  the  present  discourse. 

1.  Jesus  is  the  foundation  of  the  Church.  It  is  built 
upon  him  as  the  chief  corner  stone.  This  figure  is  not 
uncommon  with  the  writers  of  the  New  Testament.  In 
more  than  one  instance  they  speak  of  the  Church,  or  the 
company  of  believers,  as  a  Temple,  each  believer  one  of 
the  stones  of  which  it  is  formed,  and  Jesus  himself,  the 
foundation,  or  corner  stone.  Agreeably  to  this  idea,  Je- 
sus is  represented  in  our  text  as  the  only  foundation  on 
which  the  church  can  stand,  and  in  which  believers  should 
trust. 

The  church  is  that  society  or  collection  of  the  good, 
who  have  been  brought  home  to  God  and  been  fitted  for 
heaven,  through  the  instrumentality  of  the  dispensations  of 
grace  upon  earth.  It  is  a  permanent  body,  existing  alike 
in  all  ages.  It  is  one  body,  though  of  many  members.  It 
must  then  have  some  common  head,  and  common  bond  of 
union  ;  and  that  is  Christ.  The  members  are  united  in 
him  as  the  branches  in  the  vine,  and  draw  nourishment 
and  support  from  one  stock.  If  there  be  any  other  head, 
bond  of  union,  source  of  nourishment  and  strength,  it  ceases 
to  be  the  Church  ;  and  those  individual  members  who 
abide  not  in  him,  are  like  branches  severed  from  the  vine, 
*  cast  forth  and  withered.'  Without  him,  they  can  do 
nothing.  They  can  find  neither  life,  nor  light,  nor  sup- 
port, nor  the  power  to  bring  forth  fruit. 

The  believers  at  Corinth  seem  not  sufficiently  to  have 
considered  this  ;  and  hence  the  apostle  rebukes  them  as 
carnal.  Instead  of  beins;  satisfied  with  the  authoritv  of 
Christ,  they  separated  fi-om  him  and  fi-om  one  another  in 
an  unwise  contention  concerning  the  superiority  of  favorite 
teachers — whom  they  thoughtlessly  exalted  to  be  their  mas- 
ters, altliough  admonished  that  '  one  only  was  their  mas- 
ter.'    The  reprimand  of  the  apostle  is  here   recorded  as  a 


CHRIST    THE    FOUNDATION.  11 

warning  to  all  who  should  afterwards  believe.  Yet  by  how 
many  has  it  been  unheeded  !  Every  age  has  witnessed 
other  men,  and  fallible  men,  set  up  at  the  head  of  the  cor- 
ner, instead  of  that  elect  and  precious  One  whom  God  ap- 
pointed. As  the  Samaritans  erected  a  temple  on  mount 
Gerizim  in  opposition  to  that  at  Jerusalem,  so  the  sects  in 
Christendom  have  often  erected  some  authority  in  prefer- 
ence to  that  of  Christ.  There  is  still  too  much  of  this. 
'  I  am  of  Paul,  and  I  of  Apollos,  and  I  of  Cephas,'  is  still 
a  cry  too  frequently  heard.  Faith  is  yet  established  on 
the  speculations  of  fallible  men,  and  the  salvation  of  the 
soul  rested  on  the  teaching  of  human  wisdom. 

This  is  an  error  frequently  and  pointedly  censured  by 
Jesus  and  his  Aposdes.  It  is  virtually,  though  not  profes- 
sedly, a  renunciation  of  his  authority,  a  rejection  of  his 
rule,  a  rebellion  against  his  government.  The  man  who 
surrenders  his  judgment  to  the  dictation  of  other  men,  in- 
stead of  appealing  to  die  written  word  of  Christ's  instruc- 
tion ;  and  the  church,  which  fetters  itself  by  articles  drawn 
up  in  language  which  man's  wisdom  teaches,  instead  of 
walking  in  the  wide  liberty  of  the  charter  of  God's  truth  ; 
— have  laid  another  foundation  than  that  which  is  laid,  and 
are  obnoxious  to  heavy  rebuke. 

2.  In  the  next  place,  Christ  is  the  only  foundation  be- 
cause the  christian  religion  rests  on  his  authority.  He 
is  its  prime  and  only  sufficient  teacher.  The  religion  is  to 
be  learned  from  him,  and  to  his  word  the  final  appeal  must 
be  made.  No  representations  of  what  it  is,  or  of  what  it 
teaches,  are  to  be  trusted,  except  so  far  as  they  are  per- 
ceived to  be  conformable  to  his  own,  as  uttered  in  his  life, 
and  recorded  by  his  evangelists,  or  illustrated  by  his  apos- 
tles. 

The  wisdom  of  man  is  an  uncertain  and  insufficient 
guide.  For  Christianity  is  not  something  to  be  discovered 
by  us  ;  but  is  a  revelation  from  heaven,  sent  for  our  ac- 
ceptance, concerning  which  we  have  nothing  to  do,  but  to 
study  and  receive  it.  It  affords  no  scope  for  invention  or 
discovery.  We  may  not  add  to  it,  nor  take  from  it.  We 
may  speculate  concerning  it,  but  may  not  affix  our  specu- 


12  CHRIST    THE    FOUNDATION. 

lations  as  a  part  of  it.  And  if  we  receive  the  alterations 
or  additions,  which  are  found  in  the  traditions  of  the  church 
or  the  books  of  its  teachers,  we  may  be  sure  that  we  re- 
ceive error.  For  the  greatest  corruption  in  doctrine  and 
morals  prevailed,  when  the  teachers  had  hidden  the  Bible, 
and  set  up  tradition  and  authority  in  its  stead  ;  when  they 
placed  themselves  in  the  seat  of  Jesus,  and  men  obeyed 
them  instead  of  him.  In  this  way.  the  true  light,  which 
ought  always  to  have  been  set  like  a  city  on  a  hill,  was  hid- 
den as  it  were  under  a  bushel,  and  an  almost  pagan  dark- 
ness overshadowed  the  world — a  darkness,  visible  and 
heavy — a  darkness,  that  was  '  felt' — which  was  scattered, 
only  by  uncovering  the  light  of  God's  holy  word,  and  re- 
storing the  forgotten  ascendancy  of  Jesus  Christ. 

The  teaching  of  Jesus  must  be  regarded  as  the  fountain 
of  christian  truth.  The  instructions  of  others,  are  but 
streams  flowing  from  it  ;  some  nearer  the  source,  and 
some  more  distant  from  it ;  but  all  likely  to  be  more  or  less 
aiFected  by  the  character  of  the  channel  which  conveys 
them,  and  the  soil  through  which  they  pass.  Even  the 
words  of  the  apostles  are  not  to  be  taken  before  those  of 
Christ.  For  to  them  the  spirit  was  given  by  measure,  to 
him  '  without  measure.'  The  treasure  in  them  was  in 
*  earthen  vessels,'  and  they  '  knew  but  in  part.'  The  spirit 
preserved  them  from  injurious  errors  in  communicating 
and  recording  the  truth  ;  but  still  they  are  not  to  be  put  on 
a  level  with  their  infallible  master,  nor  their  episdes  to  be 
esteemed  and  admired  beyond  his  discourses.  They 
wrote  for  particular  churches,  on  special  occasions,  often- 
times on  subjects  of  temporary  interest  and  questions  of 
controversy,  now  settled  and  forgotten ;  and  this  it  is,  which 
makes  some  passages  in  their  writings  so  hard  to  be  under- 
stood. Jesus,  on  the  other  hand,  though  adapting  himself 
to  present  circumstances,  yet  had  in  general  a  wider  refer- 
ence to  all  who  should  in  any  age  believe  on  him.  He  was 
laying  the  foundation  of  a  temple  for  all  people,  while  the 
disciples  were  building  upon  it  for  particular  communities. 
Hence  he  is  more  easily  and  generally  understood,  and  his 
teaching  is  more  universally  applicable.    Not  that  the  epis* 


CHRIST    THE    FOUNDATION.  13 

ties  are  to  be  in  any  degree  undervalued — for  there  are 
large  portions  of  them  still  of  universal  and  most  important 
application.  I  only  mean,  we  are  to  bear  it  in  mind  that  he 
is  the  master  of  the  apostles,  no  less  than  of  ourselves;  and 
that  we  are  safest  in  deriving  the  first  principles  of  our  faith 
from  his  own  lips  and  life,  and  then  interpreting  the  apos- 
tles accordingly.  And  this  is  our  duty — not  only  because, 
as  I  said,  he  is  our  master  and  not  they — but  because,  also, 
a  great  part  of  the  perplexing  and  unhappy  consequences 
arising  from  unintelligible  and  superstitious  doctrine,  and 
from  misapprehension  of  scripture,  have  sprung  from  this 
very  source — the  leaning  on  the  apostles  instead  of  on 
Jesus — the  learning  Christianity  from  their  obscure  discus- 
sions of  particular  questions  at  Rome,  or  Corinth,  or  Gala- 
tia,  instead  of  taking  it  from  the  plain  exposition  of  their 
master,  who  spoke  for  the  edification  of  all  men,  in  all 
ages,  and  under  all  circumstances.  We  shall  avoid  a  great 
evil  by  going  directly  to  him,  first  of  all.  We  are  indeed 
to  build  '  on  the  foundation  of  the  prophets  and  the  apos- 
tles ;'  but  let  no  man  forget  that  Christ  is  the  '  chief  corner 
stone,'  and  that  it  is  in  him,*  that  '  the  building,  being  fitly 
framed  together,  is  enabled  to  become  a  holy  temple,  ac- 
ceptable to  God.' 

3.  Again,  Jesus  Christ  may  be  considered  as  the  foun- 
dation, because  to  believe  in  him  as  the  predicted  Messiah, 
is  the  fundamental  article  of  the  christian  faith.  This  is 
important  to  be  remarked,  because  it  presents  an  answer 
to  an  inquiry  often  made,  in  which  all  are  interested,  What 
doctrine  is  to  be  regarded  as  truly  fundamental  and  essen- 
tial ^  The  manner  in  which  our  text  is  worded,  fairly  sug- 
gests a  reply. 

The  term  Christ,  as  is  well  known,  is  not  the  name  of 
the  person,  but  the  title  of  office.  It  indicates  the  station 
or  character,  and  is  equivalent  to  the  Messiah,  or  the 
Anointed.  The  proper  name  of  our  Lord's  person  is  Jesus; 
by  which  he   is  designated   throughout  the   Evangelists. 

*  Eph.  ii.  21.  The  pronoun  in  the  original  is  in  the  singular 
number ;  e>  'if. 

2*- 


14  CHRIST    THE    FOUNDATION. 

The  official  title,  Christ,  did  not  become  a  proper  name 
until  after  the  resurrection.  For  until  then  the  great  unde- 
cided question  among  his  countrymen  was,  whether  he  were 
truly  the  Christ  or  not.  It  was  the  belief  that  he  was  so, 
which  distinguished  his  disciples  from  the  other  Jews,  and 
they  accordingly  called  him  Jesus,  the  Christ — the  Messiah 
— the  Anointed  ;  from  which  use  it  readily  passed  into  a 
name,  as  in  our  text,  and  throughout  the  Epistles. 

The  primary  importance  of  this  article  of  faith,  thus  de- 
monstrated by  its  becoming  inseparably  associated  with  the 
very  name  of  the  Saviour,  points  it  out  to  us  as  the  funda- 
mental article  of  the  christian's  belief.  All  the  other  truths 
and  doctrines  of  the  christian  system  grow  out  of  this  and 
rest  upon  it.  .  Upon  this  depends  the  authority  of  the  mas- 
ter, and  the  allegiance  of  the  disciples.  While  this  stands, 
these  remain.     If  this  be  removed,  they  fall. 

A  slight  glance  at  the  history  of  the  New  Testament 
confirms  this  position.  The  Messiah  had  been  predicted 
by  many  of  the  prophets,  and  his  coming  was  anxious- 
ly awaited  by  the  Jewish  people.  At  the  time  of  our 
Lord's  appearance  the  expectation  had  become  general 
and  impatient.  Men  thronged  around  him,  '  musing  in 
Lheir  hearts  whether  this  were  the  Christ  or  not.'  The 
chief  people  sent  messengers  to  inquire,  and  they  put  the 
question  to  himself:  '  Tell  us  plainly,  art  thou  the  Christ.' 
This  was  the  great  controversy  between  the  believers  and 
the  Jews.  Upon  the  decision  of  this,  depended  the  whole 
question  of  his  authority  and  claims.  Those  who  admitted 
it,  followed  and  obeyed  him.  Those  who  denied  it,  cruci- 
fied and  rejcctecfhim.  Throughout  the  book  of  the  x\cts, 
therefore,  we  find  that  it  is  this  which  was  the  burden  of 
ihe  Aposdes'  preaching.  *  God  hath  made  this  same  Jesus, 
whom*ye  crucified,  both  Lord  and  Christ.'  '  Proving  from 
the  Scriptures  that  Jesus  is  the  Christ.'  '  This  Jesus,  whom 
I  preach  to  you,  is  the  Christ.'  To  establish  this,  was  the 
«>bject  which  they  had  at  heart.  To  establish  this,  they 
labored,  and  reasoned,  and  entroated.  For  they  knew  that 
when  this  should  be  granted,  all  else  would  follow  of  course. 
When  they  should  have  persuaded  men  to  acknowledge 


CHRIST    THE    FOUNDATION.  15 

him  as  the  Messiah,  they  knew  that  his  instructions  must 
be  received  as  the  message  of  God,  and  his  religion  stand 
and  prevail  by  its  divine  light  and  power.  Consequently 
we  find  drawn  up  by  them  no  authoritative  list  of  essential 
articles,  no  precise  and  dogmatical  creeds,  "  which,  except 
a  man  keep  whole  and  undefiled,  he  shall  without  doubt 
perish  everlastingly.'*  No  ;  these  were  the  inventions  of 
w^eaker  men  in  more  ignorant  times,  w^ho  cared  more  for 
their  own  and  less  for  their  master's  influence.  The  Apos- 
tles were  satisfied  to  proclaim  this  as  the  one  essential  arti- 
cle, the  distinguishing  principle  of  the  Christian,  on  the  re- 
ception of  which  a  man  should  be  numbered  among  the 
believers.  They  preached  to  men  Jesus  the  Christ. 
They  declared  what  he  had  done  and  taught,  and  left  them 
to  derive  his  system  from  his  own  life  and  instructions, 
labours  and  sacrifices — aiding  them,  to  be  sure,  by  their 
reasonings  and  illustrations  ;  but  at  the  same  time  declaring, 
*  we  have  no  dominion  over  your  faith.'  Would  to  God, 
that  all  teachers  had  been  as  modest  and  consistent !  Would 
to  God,  that  all  Christians  would  understand  and  abide  by 
the  liberty  thus  allowed  them — acknowledging  no  founda- 
tion but  this,  Jesus  the  Christ,  and  taking  heed  '  how  they 
build  thereon.' 

4.  We  are  likewise  to  regard  Jesus  Christ  as  the  foun- 
dation, because  he  is  the  source  of  all  satisfactory  religious 
knowledge. 

Jesus  called  himself,  ^  the  Light  of  the  world ;'  and  he 
is  truly  the  fountain  and  depository  of  whatever  light  we 
possess  on  the  great  subject  of  religion.  There  is  to  us, 
strictly  and  properly  speaking,  no  other.  We  know  nothing 
on  the  subject,  clearly  and  certainly,  but  what  we  learn 
from  him,  or  have  been  enabled  to  attain  in  consequence  of 
what  he  has  taught  us.  It  is  true  that  we  gather  something 
of  the  existence,  attributes,  and  providence  of  God  from 
the  works  of  nature ;  but  how  little  should  we  be  able  to 
do  it,  without  the  aid  of  revelation  ?  We  find  the  great  prin- 
ciples of  morality  and  accountableness  in  '  the  law  written 

*  The  language  of  the  Mhanasian  Creed. 


1^6  CHRIST    THE    FOUNDATION. 

on  our  hearts  ;'  but  it  is  our  previous  acquaintance  with  the 
christian  revelation,  which  enables  us  to  see  them  so  dis- 
tinctly there,  and  they  have  been  very  obscurely  discerned 
by  those  who  have  not  the  benefit  of  this  aid.  We  might 
learn  something  also  from  the  great  human  lights,  which 
have  adorned  and  instructed  the  world  in  all  ages ;  but  not 
enough,  amidst  their  own  vague  and  contradictory  notions, 
to  be  a  sure  and  satisfactory  guide.  For  it  is  certain,  that 
however  great  the  wisdom  of  the  world  may  have  been, 
still  '  the  world  by  wisdom  knew  not  God.' 

Whiit  man  might  be  capable  of  learning  under  any  cir- 
cumstances, from  his  own  unassisted  inquiry,  it  were  unpro- 
fitable to  discuss.  All  history  declares  the  plain  and  incon- 
trovertible fact,  that  by  his  own  unassisted  inquiry  he  has 
learned  comparatively  nothing.  The  certainty  and  defi- 
niteness  of  the  very  first  principles,  he  owes  to  the  instruc- 
tion of  Jesus;  and  if  he  have  added  any  thing  by  his  own 
efforts,  it  is  because  he  has  built  upon  this  foundation,  and 
been  guided  by  this  light.  Who  knows  any  thing  of  God, 
'  but  the  Son,  and  he  to  whom  the  Son  has  revealed  him  ?' 
Who  understands  any  thing  of  the  purposes  of  the  divine 
will,  but  they  who  have  received  it  from  Jesus  ?  Look  over 
the  history  of  the  world.  Brethren;  in  former  and  in  pre- 
sent times,  in  christian  and  in  pagan  lands : — where  do  you 
find  religious  knowledge,  and  from  what  fountains  does  it 
flow  ?  Do  you  not  trace  all  its  streams  to  Nazareth  ?  Do 
you  not  find  every  beam  emanating  from  the  Star  of  Beth- 
lehem ?  And  is  not  every  region  dark  and  unwatered,  which 
these  do  not  visit  ?  Look  also  to  your  own  minds,  and  con- 
sider whether  you  possess  any  valuable  knowledge  con- 
cerning God,  any  certain  and  satisfactory  truth,  any  sus- 
taining and  peace-giving  acquaintance  with  things  invisible 
and  futiu'e,  which  is  not  derived  from  the  christian  doctrine. 
And  will  you  not  say,  then,  with  earnest  faith,  '  Lord,  to 
whom  should  we  go  ?  Thou  hast  the  words  of  eternal  life.' 

5.  Again,  we  are  to  regard  Jesus  Christ  as  the  founda- 
tion of  true  morality  ;  as  not  only  revealing  the  true  system 
of  religious  faith,  and  the  character  and  purposes  of  God; 


CHRIST    THE    FOUNDATION.  17 

but  as  bearing  an  anthorized   communication  concerning 
right  and  wrong,  and  establishing  the  laws  of  virtue. 

It  is  a  distinction  of  his  religious  system,  that  it  is  enni- 
nently  a  system  of  morals,  resting  on  authority.  There 
have  been  other  moral  systems,  but  they  have  rested  on 
speculation,  and  were  therefore  imperfect  both  in  theory 
and  in  practice.  There  have  been  other  religious  systems, 
but  they  have  been  separated  from  morality;  and  have  pro- 
duced the  monstrous  absurdity  of  open  and  undisguised 
alliance  between  religion  and  vice.  Religion  among  the 
pagan  nations  has  been  engaged  in  little  else  than  expedi- 
ents to  a[»pease  capricious  divinities,  and  devices  for  recon- 
ciling the  consciences  of  men  to  their  sins,  and  keeping  the 
state  in  order  by  mystery  and  spectacle.  Jesus  builds  his 
whole  system  on  opposite  principles,  and  makes  a  thorough, 
undeviating,  searching  morality,  its  essential  and  vital  spirit, 
without  which  piety  is  but  hypocrisy,  and  worsliip  but  blas- 
Phemy. 

The  character  of  his  morality,  also,  diners  from  that 
which  has  been  taught  by  the  wise,  and  prevailed  in  the 
customs  of  the  world.  They  have  appealed  to  the  sensi- 
tive sentiment  of  honor,  and  endeavored  to  make  men  vir- 
tuous from  selfishness  and  pride.  They  have  cultivated  a 
spurious  virtue,  upon  the  soil  of  interest,  policy  and  expe- 
diency. They  have  set  value  on  the  superficial  and  showy, 
rather  than  the  deep  and  real.  They  have  sometimes 
placed  virtue  in  passion,  and  sometimes  in  insensibility, 
and  sometimes  in  the  useless  and  wasteful  seclusion  ot 
indolent  contemplation.  The  moral  principle  of  the  world 
has  thus  been  always  unfixed  and  wavering ;  it  has  fluc- 
tuated with  fashion  and  circumstances,  and  changed  as 
humor  or  accident  might  dictate.  For  the  guides  of 
the  world  have  erected  their  systems  on  false  theories^ 
and  on  wrong  and  inadequate  motives  ;  or  if  they  had 
not  done  so,  yet  they  could  settle  nothing  and  control 
no  one,  for  they  had  no  authority.  But  Jesus  speaks  with 
authority — the  authority  of  a  commissioned  messenger  from 
the  moral  Governor  and  Judge  of  men.  He  communicates, 
from  the  instructions  of  Infinite  Rectitude,  the  knowledge 


18  CHRIST    THE    FOUNDATION. 

of  duty,  the  boundf^ries  of  right  and  wrong,  the  definitions 
and  motives  of  virtue,  the  promises  and  tlireats  of  retribu- 
tion. 

The  nature  and  requisitions  of  true  morality  are  thus 
established  by  one  who  has  a  right  to  establish  them,  and 
from  whose  word  there  can  lie  no  appeal.  Our  own  feel- 
ings, passions,  and  whims,  by  which  we  are  so  ready  to  be 
ruled,  must  give  up  the  reins  to  his  law.  To  tliat  must 
be  yielded  the  decision  in  all  questions  of  conduct  and  duty. 
If  God  had  not  spoken,  we  might  have  inquired,  what  will 
be  convenient  or  pleasant,  what  will  gratify  our  passions,  or 
promote  our  present  interests  ;  but  now  the  inquiry  must 
be,  '  what  doth  the  Lord  our  God  require  of  usr"'  what  is 
the  language  of  Christ  ?  what  is  the  spirit  of  his  religion  ? 
how  are  we  instructed  by  his  example  ^  The  conduct  which 
cannot  bear  the  scrutiny  of  such  questions,  is  wrong.  The 
morality  which  is  not  conformable  to  this  standard,  is  un- 
sound and  false.  No  matter  if  it  be  agreeable  to  some 
theoretical  rule  of  abstract  right,  or  some  high  toned  princi- 
ple of  honour,  or  some  proud  and  unswemng  law  which  we 
hav'e  laid  down  to  ourselves.  No  matter  if  it  conform  to 
Some  strong  feeling  within,  which  claims  to  be  the  voice 
of  God,  or  to  some  urgent  circumstances  of  expediency, 
which,  we  persuade  ourselves,  are  the  monitions  of  his 
providence.  Still  if  it  contradict  the  pure  and  holy  rule  of 
Christ;  if  it  be  inconsistent  with  the  benevolent  and  devout 
spirit  of  his  gospel ;  it  is  fundamentally  and  utterly  to  be 
condemned ;  it  is  immoral  and  bad.  For  true  morality 
stands  only  in  the  instructions  of  him  who  is  the  way,  the 
truth,  and  the  life,  and  no  other  foundation  can  man  lay. 

G.  We  may  say  once  more,  Christ  is  the  only  founda- 
tion of  the  bdiever''s  hope.  It  is  from  him  and  his  gospel, 
that  v/e  learn  those  truths  concerning  the  mercy  and  placa- 
bility of  God,  which  give  hope  of  pardon  on  repentance, 
and  of  acceptance  in  our  imperfect  attempts  to  please  him  ; 
— from  him  alone,  also,  that  we  derive  sufficient  assurance 
of  a  future  life,  and  an  existence  of  eternal  purity  and 
peace.  Upon  these  points  the  understanding  might  specu- 
late, and  sometimes  plausibly  conjecture  ;  but  what  could 


CHRIST    THE    FOUNDATION.  19 

it  ever  know  ?  What  did  it  ever  know  in  the  uninstructed 
lands  of  heathenism  ?  The  whole  history  of  the  world 
teaches  us,  that  on  these  points,  so  interesting  to  man's 
heart,  so  essential  to  man's  happiness,  there  has  been  noth- 
ing but  superstition  and  dim  conjecture,  except  where  the 
gospel  has  been  revealed.  It  is  the  message  of  Jesus 
Christ,  which  has  taught  the  grace  of  Almighty  God  ; 
which  has  proclaimed  his  long  suffering  and  compassion  ; 
which  has  encouraged  sinners  to  repent  and  return  by  invi- 
tations of  forgiving  love ;  which  has  declared  the  kind  al- 
lowance of  our  Father  for  unavoidable  imperfection,  and 
thus  given  courage  to  human  weakness.  It  is  this  only, 
Vv'hich  proclaims  to  a  world  lying  in  wickedness,  that  '  God 
hath  not  appointed  it  to  wrath,  but  to  obtain  salvation  through 
the  Lord  Jesus  Christ ;'  and  "■  hath  sent  his  Son  into  the 
world,  not  to  condemn  the  world,  but  that  the  world  through 
him  might  be  saved.'  Man — doubting,  frail,  tempted,  fear- 
ful— hears  the  voice  of  love,  and  looks  up  in  the  humble 
assurance  of  faith.  No  longer  an  alien,  but  a  son,  he  seizes 
the  outstretched  hand  of  his  blessed  Lord,  and  goes  on  his 
way  rejoicing. 

There  is  another  hope  which  he  founds  on  the  same 
rock — the  hope  of  a  coming  immortality.  Once  he  was  in 
bondage  through  the  fear  of  death.  But  now,  his  Saviour 
hath  abolished  death,  and  brought  life  and  immortality  to 
light.  The  bitterness  of  death  is  past.  There  is  light 
within  the  tomb.  There  is  a  visible  region  of  glory  beyond 
it.  And  the  child  of  earth,  who  once  shuddered  and  was 
wretched  in  the  dread  of  everlasting  extinction,  is  now  able 
to  smile  upon  the  dreary  pathway  to  the  grave,  and  triumph 
over  the  terrors  of  corruption. 

What  an  inestimaWe  privilege  is  this !  With  his  open 
bible  before  him,  and  the  image  of  his  gracious  Saviour  in 
his  mind,  how  does  the  conscience  stricken  penitent  rejoice 
amid  his  tears,  in  the  hope  of  offered  pardon  !  How  does 
the  humble  and  self-distrusting  believer,  who  stands  trem- 
bling and  abashed  in  the  presence  of  infinite  purity — find 
comfort  in  the  encouraging  accents  of  Christ's  soothing 
voice,  and  the  iiope  of  acceptance  at  the  throne  of  grace. 


20  CHRIST    THE    FOUNDATION. 

How  does  the  reasoning  and  dying  offspring  of  the  dust — 
to  whom  existence,  and  friendship,  and  virtue  are  dear — 
rejoice  with  holy  gratitude  in  the  hope,  that  his  existence 
shall  be  renewed,  and  his  desires  satisfied,  in  heaven. 
Thanks  be  to  God  for  this  uns))eakable  gift — this  glorious 
hope,  wliicli,  in  every  season  of  trial  and  every  stormy  strait 
of  sorrow  and  fear,  is  '  an  anchor  to  the  soul,  sure  and 
steadfast.' 

It  is  not  necessary  to  go  farther  than  this.  We  perceive 
that  the  foundation  of  the  christian  church,  and  of  all  true 
religion  in  the  world  ;  and  of  individual  faith,  knowledge, 
virtue,  find  hope  ;  is  laid  in  Jesus  Christ.  All  our  religious 
light,  security,  and  peace  rest  upon  this  rock.  Other  we 
have  none  and  can  have  none.  Let  us  leave  this,  and 
where  sliall  we  go  ?  who  will  teach  us  the  words  of  eternal 
life  ?  who  instruct  us  in  the  things  which  pertain  to  our 
everlasting  peace  ?  who  guide  us  to  the  Father  of  love,  and 
open  to  us  the  gate  of  heaven  ?  Every  other  guide  is  un- 
certain, every  other  path  is  dark.  Men  have  followed 
them,  and  gone  astray  ;  have  walked  in  them,  and  stum- 
bled ;  have  sought  rest  in  them,  and  found  none.  There 
is  none  other  commissioned  from  heaven,  but  the  son  of  the 
virgin.  'There  is  no  name  given  among  men  whereby 
we  can  be  saved,  but  that  of  Jesus  Christ,' 


DISCOURSE  II. 


JESUS  THE  MESSIAH 


Matthew  xvi.  15,  16. 

Hesaithunto  them,  But  ichoni  say  ye  that  I  am?   and   Simon  Peter 

answered  and  said,  thou  art  the  Christ,  the  son  of  the  living  God. 

The  question  which  our  Lord  here  proposes  to  his  dis- 
ciples, whicli  agitated  with  intense  interest  the  whole  Jew- 
ish nation  during  his  ministry,  has  lost  none  of  its  interest 
or  importance  in  the  lapse  of  ages.  It  was,  and  is,  the 
question  upon  which  rests  the  decision  of  his  claims  to  the 
obedience  and  gratitude  of  mankind.  It  is  a  question,  too, 
which  has  received  different  answers,  even  from  his  own 
disciples  in  his  own  church,  as  it  did  from  his  countrymen 
while  he  lived.  The  passion  for  speculation,  and  the  fond- 
ness for  opinion,  have  found  exercise  even  on  this  subject, 
and  have  thrown  perplexity  and  debate  on  what  is  in  itself 
plain  and  simple,  and  has  been  most  clearly  decided,  in  the 
only  important  particular,  by  the  express  authority  of  Scrip- 
ture. To  the  Scriptures  then  we  have  recourse ;  and  it  is 
truly  matter  of  gratitude,  that  a  distinct  reply  to  the  inquiiy 
is  there  recorded,  which  satisfied  our  Lord,  and  which  con- 
sequently ought  to  satisfy  us.  If  it  was  sufficient  for  Peter 
to  know  and  acknowledge  him  as  the  Messiah,  it  must  also 
be  sufficient  for  us.  No  man  may  demand  or  desire  a  more 
full  and  satisfactory  reply,  than  that  which  drew  upon  the 
Apostle  the  memorable  blessing.  No  man  may  doubt,  that 
a  similar  blessing  awaits  all,  who  shall  make  the  same  pro- 
fession with  equal  earnestness,  faith  and  devotion,  and  carry 
3 


22  JESUS    THE    MESSIAH. 

it  out  to  the  same  practical  consequences.  In  order  to  this, 
we  must  understand  what  such  a  profession  implies  ;  what 
is  intended  by  his  being  '  the  Christ,  the  Son  of  God  ;'  and 
what  is  the  value  of  faith  in  him  as  such.  To  illustrate 
these  objects  is  the  purpose  of  the  present  discourse. 

It  is  to  be  remarked,  first  of  all,  that  the  titles  given  to 
our  Lord  in  the  text,  are  unquestionably  synonymous,  and 
are  used  to  indicate  the  same  office.  The  ancient  Jews 
familiarly  employed  the  phrase  Son  of  God  as  one  of  the 
names  of  the  Christ,  or  Messiah.  They  used  them  both 
promiscuously,  to  denote  that  great  prince  and  deliverer, 
whom  they  also  styled  King  of  Israel  and  Son  of  David, 
and  whom  they  were  expecting  to  fulfil  the  prophecies. 
That  the  titles  are  thus  equivalent  to  each  other,  is  ren- 
dered evident  by  many  passages  in  the  New  Testament. 
Thus  in  the  beginning  of  our  Lord's  ministry,  Andrew 
came  and  told  Peter,  '  We  have  found  the  Messiah.^ 
Philip  said  to  Nathaniel,  '  We  have  found  him  of  whom 
Moses  in  the  law,  and  the  prophets,  did  write.'  And  Na- 
thaniel cried  out  to  Jesus,  '  Thou  art  the  Son  of  God,  thou 
art  the  King  of  Israel.'  It  is  obvious  that  each  of  thom, 
using  different  language,  intended  to  express  the  same  thing 
— that  this  was  the  expected  Messiali.  Again  ;  when  the 
elders  and  scribes  demanded  of  Jesus  if  he  were  the  Christ, 
he  replied  indirectly,  'Hereafter  shall  the  Son  of  man  sit 
on  the  right  hand  of  the  power  of  God.'  They  immediate- 
ly exclaimed,  '  Art  thou  then  the  Son  of  God  T  In  this 
case  nothing  can  be  plainer  than  that  the  two  phrases  are  of 
the  same  import.  There  is  also  a  passage  in  the  first  epis- 
tle of  John,  in  which  their  equivalency  '  is  stated  with  the 
precision  of  a  syllogism.'* 

'  Whosoever  belie veth  that  Jesus  is  the  Christ,  is  born 
of  God.' 

*  Whatsoever  is  born  of  God,  overcometh  the  world.* 

*  Who  is  he  that  overcometh  the  world,  but  he  that  be- 
lieveth  that  Jesus  is  the  Son  of  GodJ* 

'  It  is  thus  plain,  that,  according  to  the  usage  of  the  Jewish 

*  Gen.  Repository,  vol.  ii.  p.  252,  note. 


JESUS    THE    MESSIAH.  23 

people,  adopted  and  sanctioned  by  Jesus  and  the  Apostles, 
the  title  Son  of  God  has  precisely  the  same  significance 
with  that  o\  Messiah.^  As  if  to  intimate  this,  the  evange- 
lists are  wont  to  place  them  together ;  so  that  we  read  in 
numerous  passages,  '  the  Christ,  the  son  of  God,'  evidently 
put  in  apposition,  as  interpreters  of  each  other. 

The  term,  Messiah,  or  Christ,  is  the  special,  peculiar, 
distinguishing  title  accorded  to  Jesus.  Its  original  signifi- 
cation is  the  Anointed  ;  and  it  embraces  whatever  office  or 
duty  it  was  the  purpose  of  his  mission  to  perform.  In  a 
word,  it  is  his  official  designation  ;  and  its  importance  and 
completeness  may  be  estimated  by  remarking,  that  it  was 
by  this  title  he  was  predicted,  expected,  announced,  re- 
ceived, acknowledged,  and  persecuted,  preached  to  the 
nations,  and  believed  on  in  the  world.  From  the  davs  of 
the  prophets  who  foretold  his  appearing,  to  the  song  of  the 
angels  at  his  nativity,  and  the  establishment  of  his  kingdom 
amongst  the  gentiles,  this  is  his  chosen  title  ;  and  by  this  it 
is  declared  that  '  the  kingdoms  of  this  world  shall  become 
the  kingdoms  of  our  Lord,  and  of  his  Christ.' 

Under  this  title  his  coming  was  predicted.  When  Dan- 
iel spake  of  him,  he  called  him  '  Messiah  the  Prince  ;'  and 
Isaiah  alluded  to  the  name  when  he  said,  '  Jehovah  hath 
anointed  me  to  preach  glad  tidings.' 

Under  this  title  his  advent  was  anxiously  expected.  The 
Jews  waited  long  for  their  promised  deliverer  and  king,  and 
the  name  by  which  they  knew  him  was  the  Messiah.  When 
the  Baptist  came,  they  earnestly  asked,  if  he  were  the  Christ ; 
and  they  pressed  in  crowds  around  the  path  of  Jesus  with 
the  same  inquiry.     Even  the  Samaritans  had  this  expecta- 

*  '  To  be  the  Son  of  God,  and  to  be  the  Christ,  are  but  different  ex* 
pressions  of  the  same  thing.'  '  It  is  the  very  same  thing  to  believe 
that  Jesus  is  the  Christ,  and  that  Jesus  is  the  Son  of  God  ;  express  it 
how  you  please.  This  alone  is  the  faith,  which  can  regenerate  a  man, 
and  put  a  divine  spirit  into  him ;  that  is,  make  him  a  conqueror  over 
the  world,  as  Jesus  was.'  Dr.  Patrick,  Bp.  of  Ely,  as  quoted  by 
Locke  in  the  Postscript  to  his  First  Vindication. 

On  the  whole  subject  of  faith  in  Jesus  as  the  Christ,  I  refer  the  reader 
very  earnestly  to  that  invaluable  treatise  of  Locke,  The  Reasomibleness 
of  Christianity  as  delivered  in  the  Scriptures. 


24  JESUS    THE    MESSIAH. 

tion ;  so  that  the  woman  at  Sichar  said,  '  I  know  that  when 
the  Messiah  cometh,  who  is  called  Christ,  he  will  tell  us 
all  things.' 

Under  this  title  he  was  announced  hy  the  angels  at  Beth- 
lehem, *  unto  you  is  born  this  day  a  Savior,  who  is  Christ 
the  Lord.' 

Under  this  title  he  was  received  and  acknowledged.  The 
twelve  followed  him,  because  they  had  'found  the  Mes- 
siah.' Peter  in  our  text  and  elsewhere,  Martha  at  the 
grave  of  Lazarus,  and  the  man  blind  from  his  birth,  con- 
fessed and  honored  him  as  the  predicted  Messiah.  As 
such  the  multitudes  waited  on  him,  and  '  would  take  him 
by  force  to  make  him  king,'  and  welcomed  him  with  ho- 
sannas  to  the  holy  city. 

As  the  Messiah  he  became  subject  to  persecution.  The 
authorities  of  the  land  decreed,  '  that  if  any  man  should  con- 
fess him  to  be  the  Christ,  he  sliould  be  put  out  of  the  syna- 
gogue.' They  accused  him  of  blasphemy  before  their  own 
council,  because  he  claimed  to  be  the  Son  of  God,  that  is 
the  Messiah :  and  before  the  Roman  magistrate  they  ar- 
raigned him  for  treason,  in  saying  '  that  he  himself  is  Christ 
a  king.'  As  such,  the  soldiers  mocked  him  with  a  crown 
and  sceptre,  and  the  brutal  multitude  at  the  foot  of  the  cross 
insulted  his  suffering  with  the  ciy,  'If  thou  be  the  Christ, 
save  thyself 5  come  down  from  the  cross,  and  we  will  be- 
lieve.' 

It  was  as  the  Messiah,  likewise,  that  he  was  preached  to 
the  nations  and  believed  on  in  tlie  world.  Wherever  the 
apostles  went  with  the  message  of  heaven,  this  was  the  bur- 
den of  their  preaching,  '  reasoning  out  of  the  scriptures  and 
proving  that  Jesus  is  the  Christ.'  To  this  when  the  people 
consented,  they  were  baptized  and  acknowledged  as  disci- 
ples ;  and  on  this  truth  churches  were  gathered  and  found- 
ed. The  disciples  were  so  familiarly  known  from  this  lead- 
ing article  of  their  faith,  that  the  name  of  Christians  was 
given  them  at  Antioch,  and  has  adhered  to  them  to  the  pre- 
sent time. 

Thus  Ft  appears  that  the  title  generally  used  in  the  Scrip- 
tures, to  designate  the  peculiar  character  and  essential  office 


JESUS    THE   MESSIAH.  25 

of  Jesus,  is  that  of  the  Messiah.  We  proceed  to  inquire 
concerning  the  nature  and  objects  of  the  office  thus  desig- 
nated. 

It  is  a  remarkable  feature  in  God's  moral  government  of 
the  world,  that  it  is  constituted  of  successive  dispensations, 
each  more  perfect  than  the  preceding,  by  which  increasing 
knowledge  and  more  perfect  institutions  have  been  given 
to  men,  '  as  they  were  able  to  bear  them.'  In  the  early 
communications  of  God,  we  find  frequent  intimations  of  a 
purpose  to  make  a  final  and  complete  revelation,  and  to 
establish  on  earth,  as  the  greatest  boon  of  divine  benevo- 
lence, a  permanent  dispensation  of  truth  and  grace ; — be- 
neath which  a  purer  knowledge  of  God  should  prevail,  the 
dominion  of  evil  should  be  shaken,  and  order,  peace  and 
happiness  hold  universal  sway.  To  introduce  this  state  of 
things,  was  the  duty  assigned  to  the  Messiah.  For  this 
purpose  he  was  commissioned  and  sent  forth.  And  what- 
ever might  be  necessary  for  the  accomplishment  of  this 
great  moral  design,  forms  part  of  his  commission,  and  is 
comprised  in  the  objects  of  his  office. 

To  this  end,  as  the  very  title  by  which  he  is  known,  in- 
dicates, he  was  set  apart  and  consecrated.  The  ariointing 
was  a  solemn  form  of  consecration,  by  which  the  priests  and 
kings,  and  sometimes  the  prophets,*  were  separated  to  their 
respective  services  among  the  chosen  people.  It  was  the 
most  significant  act  in  an  august  and  imposing  ceremony  of 
inauguration.  It  was  the  sacred  sign  of  devotion  to  the  ap- 
pointed office  or  work ;  and  came  at  last  to  stand  for  the 
thing  signified,  in  cases  where  the  sign  itself  had  not  been 
used.  Thus  Cyrus  is  called  the  anointed,  when  commis- 
sioned for  the  overthrow  of  Babylon,  and  the  restoration  of 
the  Jews ;  and  the  patriarchs  and  even  the  whole  people 
of  Israel  are  so  named, f  because  separated  from  the  rest 
of  mankind  for  the  accomplishment  of  peculiar  purposes  in 
the  moral  government  of  the  world.  In  conformity  with 
this  usage,  the  holiest  and  chief  messenger  of  God  to  man, 

*  See  1  Kings  xix.  16.  t  Psalm  cv.  15 ;  Hab.  iii.  13. 

3* 


26  JESUS    THE    MESSIAH. 

appointed  to  effect  the  most  important  changes  and  intro- 
duce the  perfect  dispensation  ;  to  take  place,  in  the  govern- 
ment of  the  church,  of  all  the  priests  and  kings  and  pro- 
phets, who  had  under  tiie  former  economy  been  its  media- 
tors, instructors,  and  rulers  ; — is  for  this  cause  styled 
emphatically  the  anointed  ;  *  above  his  fellows,'  says  the 
Scripture,  because  consecrated  to  a  duty  and  dignity  with 
which  none  other  can  compare  ;  '  with  the  holy  spirit  and 
with  power,'  because  it  was  not  for  temporal  and  earthly, 
but  for  spiritual  and  eternal  purposes. 

We  may,  therefore,  without  indulging  a  fanciful  analogy, 
consider  the  Messiah  as  uniting  in  his  own  character  all  the 
sacred  offices  of  the  ancient  church,  to  which  the  oil  of 
consecration  was  applied  ;  and  use  them  for  the  illustration 
of  his  character.  This  we  may  the  rather  do,  because  each 
title  is  freely  accorded  to  him  in  the  sacred  writings. 

The  office  of  the  Prophets  was  to  instruct,  to  teach,  to 
admonish,  and  to  foretell  future  events.  They  were  the 
guardians  of  the  public  religion  and  morals,  appointed  to 
watch  against  corruption  and  sin,  and  to  proclaim  the  warn- 
ings and  judgments  of  heaven  against  infidelity  and  crime. 
It  was  not  an  hereditary  office,  but  one  of  special  appoint- 
ment, at  least  in  its  higher  departments,  to  which  express 
inspiration  was  necessary,  and  to  which  miraculous  powers 
were  often  added.  This  office,  unquestionably,  and  in  its 
highest  character,  was  comprehended  in  that  of  the  Mes- 
siah. In  this  character  Moses  is  supposed  to  have  spoken 
of  him  :  '  A  Prophet  shall  the  Lord  your  God  raise  up  to 
you  from  among  your  brethren,  like  unto  me.'  In  this  cha- 
racter the  people  expected  him  :  'Art  thou  that  Prophet.^' 
was  their  inquiry  ;  and  when  they  accompanied  him  with 
hosannas  to  Jerusalem,  'This  is  Jesus,'  said  they,  'the  Pro- 
phet of  Galilee.'  So  his  disciples  described  him,  '  a  Pro- 
phet mighty  in  word  and  deed.'  So  he  called  himself, 
when  he  said,  '  It  cannot  be  that  a  Prophet  should  perish 
out  of  Jerusalem.'  And  such  he  proved  himself  by  the 
works  of  supernatural  power  which  attested  his  divine  au- 
thority ;  by  the  holy  instructions  which  flowed  from  his  lips, 
surpassing  all  tlie  moral  wisdom  of  man ;  by  the  fidelity  of 


JESUS    THE    MESSIAH.  27 

his  earnest  and  affectionate  warnings,  his  pathetic  expostu- 
lations, his  powerful  rebukes,  his  authoritative  denunciations, 
such  as  no  other  man  ever  uttered — before  which  the  proud 
and  hardened  quailed  as  he  spake,  the  ministers  of  justice 
were  driven  back,  and  the  prejudiced  and  powerful  silenced  ; 
and  by  his  many  predictions  concerning  tlie  future, — which 
the  world  has  shuddered  to  see  accomplished,  and  which 
even  our  eyes  behold  in  a  course  of  fulfilment. 

The  office  of  Priest  is  also  supposed  to  be  comprehended 
in  the  Messiahship  of  Jesus.  It  is  observable,  hovvever,  that 
this  title  is  never  given  him  in  the  New  Testament,  except- 
ing in  the  Epistle  lo  the  Hebrews,  and  there  it  is  in  a  pecu- 
liar relation  and  for  peculiar  purposes,  which  cannot  be  con- 
sidered in  the  present  connexion.  The  priesthood  amongst 
the  Jews  was  an  hereditary  office,  confined  to  the  family  of 
Levi.  It  was  an  office  separated  from  the  world,  conse- 
crated to  religious  duties,  devoted  lo  the  service  of  the  tem- 
ple, and  especially  engaged  in  the  various  ceremonies  of  an 
extensive  ritual,  and  the  offerings  and  incense  of  the  altar. 
It  is  plain,  therefore,  that  although  Jesus  was  literally  a  Pro- 
phet, he  could  not  have  been  literally  a  Priest;  because  he 
was  of  Judah,  not  of  Levi,  and  was  not  in  any  sense  attach- 
ed to  the  temple,  or  occupied  in  its  service.  But  in  as  far 
as  he  was  separated  from  the  world,  and  set  apart  to  the 
promotion  of  religion,  and  lived  wholly  in  a  state  of  conse- 
cration to  God ;  so  far  he  might  be  regarded  as  possessing 
the  sacred  character  of  the  priesthood;  just  as  his  disciples, 
for  similar  reasons,  are  called,  '  kings  and  priests  unto  God,' 
and  '  a  royal  priesthood.'  So  far,  also,  as  his  sufferings  in 
our  behalf  operate  as  a  means  of  leading  us  to  repentance 
and  holiness,  and  of  effecting  that  forgiveness  of  sin,  which 
it  was  the  office  of  the  Jewish  high  priest  to  announce  on 
the  annual  day  of  propitiation  ;  so  far  Jesus  may  be  regard- 
ed as  the  '  high  priest  of  our  profession.' 

The  office  of  the  Messiah  may  be  in  part  also  explained 
by  that  of  King.  The  kings  of  Israel  are  familiarly  known 
in  the  Old  Testament  as  '  the  Lord's  anointed ;'  and  as  the 
Messiah  was  to  spring  from  their  race,  and  sit  on  the  throne 
of  his  father  David,  and  their  government  was  to  be  on  his 


28  JESUS    THE    MESSIAH. 

shoulder  ;  so  he  was  to  be  accounted  King,  no  less  than 
Prophet.  It  may  be  remarked,  indeed,  that  it  was  pecu- 
liarly and  eminently  as  King,  that  the  prophets  had  spoken 
of  him,  and  his  countrymen  expected  him.  '  King  of  Is- 
rael,' was  one  title  equivalent  to  '  Messiah ;'  and  '  Kingdom 
of  heaven,'  was  the  phrase  that  expressed  the  state  of  the 
church  beneath  his  influence.  When  '  God  anointed  him 
W'ith  the  holy  spirit  and  with  power,'  it  was  to  be  Prince 
over  his  spiritual  kingdom  among  men.  The  people  were 
looking  for  a  temporal  prince,  who  should  literally  accom- 
plish the  words  of  the  p*  omise,  and  '  sit  on  the  throne  of  his 
father  David  ;'  and  therefore  it  was,  that  they  sought  '  to 
take  him  by  force  and  make  him  King.'  He  was  on  this 
pretence  arraigned  before  the  Roman  authority,  as  one  who 
made  himself  King  in  opposition  to  the  Emperor.  And 
therefore  when  Pilate  asked  him,  if  he  were  a  King,  he  de- 
nied it  not ;  but  only  said  in  explanation,  '  my  Kingdom  is 
not  of  this  world.'  Peter  accordingly  declares  him  •  a 
Prince  and  Savior  ;'  and  Paul  speaks  of  the  period  when, 
having  accomplished  his  royal  labors,  and  '  put  down  all 
rule,  authority,  and  power,'  he  shall  '  deliver  up  the  King- 
dom to  God,  even  the  Father.' 

All  this  implies  that  the  office  of  JMessiah  embraces  that 
of  King,  and  that  he  is,  in  the  language  of  Daniel,  '  JMes- 
siah the  Prince.'  To  him  is  committed  the  dominion  over 
the  moral  provinces,  which  form  the  church  of  God.  He 
is  made  supreme  in  all  concerns  of  religion  and  truth,  of 
conscience  and  duty.  The  command  is  given  to  him  over 
the  heart  and  life,  the  opinions,  the  character,  and  the  des- 
tination of  the  intelligent  children  of  earth.  This  is  the  most 
splendid  and  extensive  kingdom  ever  set  up  among  men  ; 
an  empire,  to  which  the  magnificence  and  power  of  all  the 
empires  that  have  flourished  in  the  past  ages  of  time,  are 
not  to  be  compared,  and  to  which  all  the  concerns  of  all  the 
states  of  the  world  are  to  be  finally  made  subservient.  Al- 
ready is  this  in  part  effected.  Already  does  his  peaceful 
and  spiritual  authority  sway  the  minds  of  men  beyond  the 
power  of  human  law,  and  the  authority  of  human  custom. 
Already  are  the  maimers  of  the  nations  and  the  policy  of 


JESUS    THE    MESSIAH.  29 

princes  modified  and  guided  by  his  superior  influence.  Bui 
he  has  not  yet  taken  to  himself  all  iiis  power.  As  know- 
ledge and  li2;ht  advance,  the  minds  of  men  shall  be  vet 
more  completely  subjected  to  him  ;  all  hearts  shall  bow  be- 
fore him,  and  'every  tongue  confess  him  to  be  Lore!.' 
Human  power  shall  be  controlled  by  his  rule,  human  laws 
be  limited  by  his  precepts,  and  all  the  institutions  of  earth 
be  moulded  in  conformity  with  his  spirit.  God  shall  lift  the 
arm  of  his  providence  over  the  nations,  'and  overturn,  and 
overturn,  and  overturn,'  till  '  the  kingdoms  of  this  world 
shall  become  the  kingdoms  of  our  Lord  and  of  his  Christ, 
and  he  shall  reign  forever  and  ever.' 

Such  is  a  general  description  of  the  work  which  the 
Messiah  was  commissioned  to  perform,  and  of  the  effects 
which  his  ministrations  were  to  produce.  He  was  to  make 
the  final  revelation  of  God's  will ;  to  establish  a  church 
which,  as  a  spiritual  empire  beneath  his  authority,  should 
perpetuate  the  knowledge  and  influence  of  religious  truth  ; 
to  spread  light  and  happiness  and  peace  by  means  of  his 
institutions ;  to  free  men  from  the  bondage  of  superstition, 
the  degradation  of  vice,  and  the  terrors  of  death  ;  in  a  word, 
to  set  up  the  dominion  of  God's  holy  and  parental  govern- 
ment, and  prepare  men  for  heaven  by  bringing  them  on 
earth  to  the  love  and  practice  of  those  holy  graces  which 
form  the  bliss  of  the  good  hereafter.  '  To  tliis  end  he  was 
born  and  to  this  end  he  came  into  the  world,  that  he  might 
bear  witness  to  the  truth ;' — the  truth,  which  '  makes  free' 
from  corruption  and  sin,  and  '  sanctifies'  the  soul. 

Three  remarks  follow  from  our  subject, 

1.  It  is  evident  from  what  has  been  said,  that  the  cha- 
racter in  which  our  Lord  appears,  and  in  which  he  claims 
to  be  received  and  honored,  is  an  official  character  simply. 
He  comes  to  the  w^orld  invested  with  a  certain  ofHce,  whose 
main  duties  have  been  mentioned,  and  is  an  object  of  atten- 
tion and  reverence  as  holding  that  oflice.  It  is  the  digriity 
of  the  commission,  which  is  evidently  referred  to  in  all  these 
representations.  They  plainly  have  no  allusion  to  the  na- 
ture of  his  person,  or  the  rank  of  his  being,  or  his  original 
Station  of  existence.     They  suggest  no  subtle  discussions 


30  JESUS    THE    MESSIAH. 

concerning  his  essence  and  attributes.  They  are  satisfied 
with  pointing  him  out  to  us  as  one  ordained  to  accomplish 
the  most  beneficent  purposes  of  heaven,  and  for  this  reason 
demanding  the  taith  and  obedience  of  man. 

Let  us,  then,  be  satisfied  with  knowing  and  holding  this  ; 
for  it  is  all  which  the  Scriptures  have  made  essential  on  the 
point,  or  of  which  they  seem  anxious  to  persuade  us.  It 
has  happened  indeed,  that  men  have  ever  been  solicitous 
to  ascertain  something  further,  and  have  persuaded  them- 
selves that  a  very  positive  decision  is  necessary  on  points 
relating,  not  only  to  the  authority,  but  to  the  nature  of 
Jesus.  Perhaps  it  is  not  to  be  expected  that  we  should  be 
free  from  all  solicitude  on  this  subject.  But  whatever  our 
solicitude  may  be,  it  should  never  blind  us  to  the  fact,  that 
it  is  the  receiving  of  Jesus  in  the  offices  and  relations  to 
which  the  Father  has  appointed  him,  which  the  Scriptures 
make  the  essential  thing ;  and  no  decision  of  ours  on  more 
intricate  and  curious  questions  can  affect  our  christian 
claim,  if  they  do  not  affect  our  faith  and  obedience  on  this 
great  point.  If  w^e  truly  hold  this,  all  our  knowledge  on 
other  questions  could  add  nothing  to  our  conviction  of  the 
certainty  and  obligation  of  his  truth,  or  to  the  support  and 
comfort  of  our  faith.  Because,  in  any  case,  he  that  re- 
ceives him,  receives  the  Father  who  sent  him,  and  he  that 
rejects  him,  rejects  the  Fadier.  His  doctrines  and  his 
promises,  his  precepts  and  his  threatenings,  have  divine 
authority ;  and  in  no  case  could  they  have  more.  His 
life  has  accomplished  all,  which  it  was  in  any  case  designed 
to  accomplish,  and  his  death  has  all  the  efficacy,  which  it 
pleased  God  to  appoint  it  to  have.  To  what  purpose  then 
our  anxiety  to  ascertain  the  mystery  of  his  nature  f  Why 
fancy  it  essential  to  understand  the  secret  of  his  being  ? 
When  we  receive  Jesus  as  the  Messiah,  we  know  that  we 
receive  him  as  we  are  commanded  to  receive  him.  It  is 
the  good  profession  of  Peter  and  of  Martha  ;  it  drew  the 
express  commendation  of  their  Lord ;  it  is  that  for  which 
the  Apostles  argued,  and  on  which  the  early  churches  were 
founded  ;  and  why  should  we  suffer  ourselves  to  be  per- 
plexed by  the  contentions  ai^d  mysteries  of  later  ages,  when 


JESUS    THE    MESSIAH.  31 

we  may  find  rest  in  that  simple  doctrine,  which  gladdened 
the  hearts  of  the  first  disciples,  and  secured  the  unity  of 
the  primitive  body  ? 

2.  For  the  same  reasons,  the  profession  of  this  faith  by 
others  should  be  sufficient  ground  of  accounting  them 
christians  and  admitting  them  to  fellowship.  So  the  Apos- 
tles thought  and  practised,  and  we  have  no  right  to  depart 
from  their  example.  Indeed  if  we  do  not  stop  here,  it  is 
difficult  to  say  where  we  may  stop.  If  we  may  add  one 
to  the  article,  which  they  have  declared  essential  to  the 
christian  uame  and  fellowship,  how  many  may  we  not  add  ^ 
We  should  learn  a  caution  from  tlie  history  of  the  church ; 
for  this  proneness  to  increase  the  catalogue  of  fundamental 
truths,  has  been  a  most  fruitful  source  of  confusion  and 
misery.  Every  generation  and  every  separate  body  has 
some  peculiar  m.ode  of  viewing  religious  truth,  and  some 
favorite  doctrine  of  its  own,  which  it  soon  magnifies  into  a 
matter  of  essential  importance,  and  expects  to  find  in  all 
who  profess  to  be  Christians.  It  is  forthwith  added  to  the 
list  of  fundamentals,  and  made  part  of  the  standard  to 
which  all  must  conform.  Tiiis  conformity  to  a  various 
and  many  colored  system  has  been  the  attempt  of  all  ages. 
To  secure  it,  the  peace  of  the  church  has  been  sacrificed, 
the  rights  of  conscience  and  man  trampled  upon,  and  op- 
pressions exercised  in  the  name  of  Christ,  which  might 
disgrace  the  most  savage  tyranny  that  has  ever  warred 
against  human  peace.  And  all  to  what  purpose  :  To 
secure  a  uniformity  of  belief  in  a  multiplicity  of  articles  ;  a 
thing  which  never  has  been,  and  which,  it  is  time  for  us  to 
know,  never  can  be  effected,  while  God  is  pleased  to  allow 
to  men  liberty  of  conscience  ;  and  to  coerce  conscience  is 
a  crime,  which  always  has  been,  and  ever  must  be,  attended 
with  misery.  But  leave  the  conscience  free,  and  set  up 
no  faith  beyond  that  which  Jesus  demanded  and  Peter 
professed,  then  the  divisions  of  Christendom  might  end,  and 
*  the  broken  churches  be  healed.'  That  uniformity,  which 
has  been  hitherto  sought  for  by  compulsion  and  fire,  will 
spring  up  spontaneously  as  soon  as  believers  shall  think  it 
sufficient  to  honor  a  common  master  in  his  favorite  and 
distinctive  office. 


32  JESUS    THE    MESSIAH. 

Undoubtedly  other  articles  belong  to  the  christian  sys- 
tem, and  he  who  has  received  this,  will  learn  them  of  his 
Master.  What  is  to  be  insisted  upon  is,  that  we  have  no 
right  to  dictate  on  the  subject,  nor  to  reject  any  one  who 
holds  this,  on  the  ground  that  he  has  understood  some  of 
his  Lord's  instructions  in  a  different  sense  from  our  under- 
standing of  them.  '  By  taking  Jesus  to  be  the  Messiah,  he 
is  made  a  subject  of  his  kingdom  ;  that  iS;  a  Christian.  To 
say  that  an  explicit  knowledge  of,  and  actual  obedience  to, 
all  the  laws  of  his  kingdom,  is  what  is  required  to  make 
him  a  subject ;  is  what  was  never  said  of  any  other  king- 
dom. A  man  must  be  a  subject,  before  he  is  bound  to 
obey  ;'*  and  he  is  bound  to  obey  the  Lord  of  the  kingdom, 
and  not  his  fellow^  subjects.  '  He  stands  or  falls  to  his 
own  master.'  How  shall  we  dare  to  exclude  any  one 
from  the  title  and  privileges  of  his  reign,  because  he  will 
not  substitute  some  other  for  the  simple  profession  of  Peter  ? 
How  shall  we  dare  to  say,  you  shall  not  pass  over  the 
Jordan  of  life,  because  you  cannot  utter  the  complicated 
Shibboleth  that  we  have  framed  ? 

S.  In  the  last  place,  those  who  receive  Jesus  as  the 
IVIessiah,  acknowledge  him  to  be  their  teacher  and  supreme 
guide  in  religion  and  duty,  from  whose  authority  there  lies 
no  appeal.  '  All  things,'  he  says,  '  are  committed  to  me 
by  my  Father  ;'  '  neither  came  1  of  myself,  but  he  sent 
me.'  He  is  presented  to  the  attention  of  men,  not  as  one 
whom  they  would  do  wisely  to  accept,  but  whom  also  they 
are  at  liberty  to  refuse.  For  such  is  the  commission  he 
bears,  that  they  cannot  refuse  him,  without  rejecting  the 
Father  who  sent  him.  '  He  that  honoreth  not  the  Son 
honoreth  not  the  Father.'  In  regard  to  other  teachers,  it 
is  optional  with  us  to  learn  of  them  or  not.  We  may  be- 
come their  disciples  if  we  please  ;  but  there  is  no  obliga- 
tion to  become  so.  We  may  read  their  volumes,  if  we 
please  ;  but,  if  we  please,  we  may  neglect  them.  But  not 
so  in  regard  to  God's  anointed.  Such  are  his  pretensions, 
concerning. whom  a  voice  came  from  heaven,  'This  is  my 

*  See  Locke's  Second  Vindication,  Works,  fol.  ii,  G25.    The  form  of 
the  sentence  is  a  little  varied  to  suit  it  to  the  connexion. 


JESUS    THE    MESSIAH.  33 

beloved  son,  hear  him  ;'  that  if  we  turn  to  him  a  deaf 
and  prejudiced  ear,  it  is  at  the  peril  of  our  souls.  It  is  in 
a  manner  the  essence  of  his  office,  that  it  has  clothed  him 
with  a  divine  right  over  us.  Whether  we  will  hear,  or 
whether  we  will  forhear,  that  right  exists,  and  his  message 
is  the  message  of  God.  He  is  our  master,  and  guide,  and 
king,  and  we  cannot  escape  the  obligation  to  follow  his 
instructions  and  obey  his  laws.  There  must  be  no  inter- 
ference with  his  authority,  no  hesitation  in  our  allegiance, 
no  partial  compliance  with  his  requisitions.  But  at  all 
times,  in  all  places,  in  all  concerns ;  in  the  cares  of  life, 
and  in  the  purposes  of  the  heart ;  in  the  duties  of  the  world, 
and  in  the  preparation  for  death  ;  his  doctrine  must  be  our 
supreme  law,  and  his  precepts  our  only  path. 

Let  us  be  persuaded,  my  dear  brethren,  to  know  and  to 
feel  this.  Let  the  impression  sink  deeply  in  our  hearts, 
that  the  moral  sway  of  Christ  extends,  without  exception, 
to  all  we  are,  and  purpose,  and  do,  and  hope.  Let  us 
feel — and  oh  that  we  might  act  upon  the  feeling — that  in 
him  we  have  a  friend,  sent  to  us  from  God,  that  he  may 
lead  us  to  heaven.  As  such  let  us  acknowledge  and  wel- 
come him.  Tlie  anthems  of  angels  announce  his  nativity  ; 
the  voice  of  God  bears  witness  at  his  baptism  ;  the  powers 
of  nature  wait  upon  him  and  obey  him  while  he  lives,  they 
are  shaken  and  convulsed  when  he  dies ;  the  grave  refuses 
to  retain  him,  and  his  resurrection  declares  him  to  be  the 
Son  of  God  with  power.  He  sends  forth  his  light  and 
truth,  and  the  moral  darkness  of  the  world  is  dissipated. 
The  temples  of  superstition  fall,  the  halls  of  false  philosophy 
are  deserted,  the  humble  and  neglected  are  elevated  to 
dignity  and  hope,  the  troubled  are  made  acquainted  with 
peace,  the  contrite  are  foigiven,  and  the  dying  smile  with 
hope.  'Old  things  are  passed  away,  and  behold  all  is 
become  new.'  Happy  are  they,  who  have  eyes  to  see, 
and  ears  to  hear,  and  hearts  to  (ee\,  what  the  grace  of  God 
h.is  thus  accomplished  for  the  children  of  men  !  Happy 
they,  who  are  partakers  of  this  moral  regeneration  !  who 
know,  ii'oiii  persouai  experience,  tlie  worth  of  these  mes- 

4 


34  JESUS    THE    MESSIAH. 

sages  of  life,  and  the  joy  and  peace  they  impart  to  the 
believing.  But  miserable  they,  who  have  no  sense  of  the 
greatest  work  which  has  been  wrought  upon  our  world ; 
who  have  no  share  in  that  joy  which  tunes  the  voices  of 
heaven,  and  changes  tlie  face  of  earth.  Unhappy  men  ! 
who  see  it  all,  and  yet  perceive  it  not ;  who  hear  it  all,  and 
yet  understand  it  not ;  who  have  thus  shut  themselves  out 
from  the  most  elevated  happiness  of  earth,  and  the  sub- 
limest,  the  only  satisfying  prospects,  which  are  offered  to 
the  human  soul.  '  Oh,  that  they  were  wise ;  that  they 
would  understand  this  5  that  they  would  consider  their  latter 
end!' 


DISCOURSE  III. 


SJUFFICIENCY    AND    EFFICACY    OF    FAITH    IN    THE 

MESSIAH. 


1  John  v.  5. 

WJio  is  he  that  overcometh  the  world,  but  he  that  believeth  that  Jesus  is 

the  Son  of  God. 

To  receive  Jesus  as  the  Son  of  God,  the  appointed 
Messiah,  is,  we  have  already  seen,  to  receive  him  in  the 
character  in  which  he  is  especially  revealed,  and  with  the 
profession  which  he  himself  declared  sufficient.  It  is  the 
primary  and  fundamental  article  of  the  system,  in  which, 
however  they  may  otherwise  differ,  all  believers  are  agreed, 
and  which  all  may  find  sufficient  who  will  receive  it  in  the 
true  spirit.  For  small  and  simple  as  it  may  appear,  it 
comprises  'the  wisdom  of  God  and  the  power  of  God,' 
and  has  that  efficacy  w^hich  shall  'overcome  the  world.' 

It  is  sometimes  howev^er,  thought  inconceivable,  that 
belief  in  a  proposition  apparently  so  inadequate  should  pro- 
duce such  vast  effects.  When  we  hear  with  what  energy 
the  gospel  operates,  and  what  extensive  effects  it  is  de- 
signed to  produce  ;  we  fancy  there  must  be  some  exten- 
sive, complicated,  wonderful  machinery;  and  with  a  ready 
feeling  of  incredulity  we  object,  that  so  simple  a  statement 
of  the  christian  faith  must  be  wholly  feeble  and  inefficient. 

To  this  objection,  which  indeed  may  seem  plausible,  I 
will  first  offer  a  reply,  and  then  attempt  to  describe  the  ope- 
ration of  this  principle  so  as  to  prove  that  it  is  not  deficient 
in  ener2;y. 


36  SUFFICIENCV    AND    EFFICACY 

The  objection  proceeds  on  a  wrong  assumption.  It  pre- 
sumes that  we  are  capable  of  deciding  beforehand  what 
fl^ilh  would  be  sufficient  or  insufficient  for  the  purposes  of 
religion,  and  that  we  are  at  liberty  to  receive  or  reject  ac- 
cording to  the  estimate  of  our  own  judgment.  But  certain- 
ly we  are  not  to  trust  our  own  antecedent  judgment  in  a 
case  like  this.  The  christian  system  is  not  an  invention  of 
ours,  neither  can  we  control  the  power  it  may  exert,  or 
determine  the  consequences  that  may  flow  from  it.  Tiie 
whole  is  dependent  on  that  divine  authority  by  which  it  has 
been  communicated  tons.  It  is  matter  of  revelation  and 
command  ;  and  if  this  simple  faith  be  written  in  its  records, 
we  have  no  right  to  interpose  our  judgment,  and  say  it  must 
be  insufficient.  If  the  express  declaration  of  Scripture  be, 
that  it  shall  'overcome  the  world,'  we  have  no  right  to  step 
forward  and  allege  that  it  is  impossible. 

Besides ;  why  should  we  imagine  it  inadequate  to  the 
purposes  for  which  it  is  ordained  f  Is  it  not  the  manner  of 
God  to  bring  about  great  effects  from  apparently  feeble 
causes.^  It  is  so  in  every  part  of  his  works.  His  mightiest 
rivers,  which  roll  over  immense  regions  and  bear  the  fertil- 
izing influence  of  his  providence  to  cities  and  nations — are 
collected  by  him  from  the  drops  that  trickle  from  the  rocks 
of  the  mountains,  and  the  vapors  that  fall  in  dew  upon  their 
sides.  His  tremendous  forests,  that  cover  continents  with 
their  shade,  are  reared  by  him  from  a  few  seeds,  so  small 
that  the  wind  blows  them  about  as  it  were  in  sport.  The 
countless  multitudes  of  his  children,  who  have  acted  and 
been  happy  on  this  stage  of  being,  and  are  to  crowd  the  hab- 
itations of  eternity  with  life  and  bliss — were  gi'adually  collect- 
ed from  the  few  particles  of  dust  which  composed  the  first 
man's  frame.  So  true  it  is,  that  he  displays  his  power  and 
scatters  his  blessings,  by  the  operation  of  small  means, 
raliicr  than  by  large  exertions,  gradually,  rather  than  sud- 
denly. So  true  it  is,  that  in  all  his  ways,  'God  chooses 
the  weak  things  of  the  world  to  confound  those  that  are 
mighty.'  Why  then  should  it  be  thought  incredible  thai 
this  simple  truth,  Jesus  is  the  Christ,  should  be  that  which 
is  to  justify  and  sanctify,  and  save  a  miserable  world  : 


OF    FAITH    IN    THE    MESSIAH.  37 

Small  it  may  be,  and  insignificant  it  may  seem  to  man's 
perverted  vision  ;  but  it  may  be  all  powerful  in  His  hands, 
who  has  caused  a  few  Galilean  peasants  to  change  the  face 
of  empires,  and  is  able  even  of  the  stones  to  raise  up  chil- 
dren to  Abraham. 

This  objection  is  also  sometimes  urged  through  a  misun- 
derstanding of  the  actual  state  of  the  question.  It  is  argued 
against,  as  if  we  had  asserted  this  to  be  the  whole,  as  well 
as  the  foundation  of  Christianity  ;  as  if  we  made  no  account 
of  the  building  that  is  to  be  raised  upon  it;  as  if  we  incul- 
cated a  '  faith  without  works.'  But  this  misapprehension 
might  be  easily  removed.  If  one  should  say,  that  die  root 
is  the  essential  part  of  the  tree,  he  would  not  be  supposed 
to  mean  that  the  branches  and  fruit  are  of  no  value  ;  and  if 
one  should  carefully  plant  the  root  in  his  ground,  we  should 
take  it  for  granted,  that  he  desired,  and  would  cherish,  the 
branches  and  fruit.  So  it  is  in  the  christian  system. 
When  we  call  this  doctrine  the  essential  article,  we  do  not 
undervalue  all  others,  nor  declare  that  there  is  none  other. 
But  we  mean,  that  if  this  be  faithfully  planted  and  take  root 
in  the  man,  the  rest  of  the  system  will  grow  from  it,  and 
the  fruits  of  the  spirit  be  borne  upon  its  branches.  And 
therefore  we  say,  that  if  we  see  a  man  earnestly  cultivating 
this,  it  should  be  satisfactory  evidence  to  us  that  he  is  a 
disciple,  deserving  our  charity  and  fellowsiiip.  We  have 
no  right  to  discard  him  because  his  trunk  leans  a  little  to 
another  direction  from  our  own,  nor  because  the  branches 
are  a  little  more  or  a  little  less  numerous.  If  they  bear 
fruit,  well ;  we  may  judge  from  that,  whether  the  root  have 
been  well  planted  and  whether  the  tree  be  good. 

Consider  then,  the  natural  operation  and  direct  tendency 
of  this  principle.  One  believes,  sincerely  and  religiously, 
that  Jesus  is  the  Christ,  the  Son  of  God.  Now  I  ask,  is  it 
possible  for  him  to  stop  here,  and  no  consequences  to  fol- 
low .''  If  he  do  not  believe  it  sincerely  and  religiously — if  he 
take  it  only  as  any  other  historical  truth,  but  not  as  having 
more  concern  with  himself  than  the  fact  that  Alexander 
was  a  conqueror,  or  Xerxes  a  king  of  Persia,  tlien  undoubt- 
jcdly  he  may  stop  at  the  barren  assent.  But  if,  as  i  said, 
4* 


38  SUFFICIENCY    AND    EFflCACY 

he  believe  it  sincerely  and  religiously,  is  it  not  impossible 
that  he  should  rest  here  ?  For  what  is  implied  in  such  a 
belief.^  A  belief  in  God,  the  Supreme  Governor  and 
Fatlier,  who  had  for  ages  spoken  of  that  Messiali  by  his 
prophets,  and  whose  purposes  he  w^as  sent  to  fulfil — a  belief 
in  his  character,  authority,  purposes,  and  will  as  the  moral 
ruler  of  men — a  belief  that  all  the  instruction  of  Jesus  rests 
on  the  authority  of  God,  and  a  consequent  reception  of 
whatever  he  teaches,  as  the  true  doctrine  of  religion  ;  a 
belief  that  the  way  of  acceptance  and  life  is  revealed  by  him, 
and  that  to  disregard  and  disobey  him,  is  to  disregard  the 
authority  of  God,  and  to  subject  ourselves  to  his  displeas- 
ure to  whom  we  are  accountable  at  last.  The  mind  of 
him  who  religiously  believes  that  Jesus  is  the  Christ,  can- 
not escape  these  consequences.  They  are  momentous, 
they  are  affecting,  they  are  practical  consequences.  They 
touch  the  springs  of  action,  they  agitate  him  with  hope  and 
fear,  they  teach  him  that  he  has  an  infinite  interest  at  stake, 
thev  make  him  anxious  for  his  eternal  destiny.  He  feels 
that  here  he  is  bound  by  obligations  which  cannot  be 
broken  ;  that  there  is  but  one  path  left  him,  that  of  implicit 
submission  to  the  instructions  of  this  heavenly  messenger, 
and  a  life  of  devotion,  repentance  and  holiness.  Since  it 
were  an  insane  inconsistency,  to  acknowledge  this  power- 
ful truth,  and  yet  live  disregardful  of  its  authority  and  unin- 
fluenced by  its  requisitions. 

It  is  to  be  considered,  also,  that  this  faith  is  something 
more,  much  more,  than  mere  belief,  inasmuch  as  the  idea 
of  confidence  or  trust,  makes  an  essential  part  of  it.  To 
believe  that  Jesus  is  the  Son  of  God,  is  to  have  confidence 
m  him  as  such.  IMany  examples  might  be  adduced  in 
which  this  sense  is  most  obviously  implied  :  as  where  our 
Lord  says,  '  Let  not  your  heart  be  troubled  ;  ye  believe  in 
God,  believe  also  in  me.'  In  these  expressions  is  manifest- 
ly intended  confidence,  trust.  Indeed  nothing  can  be  plain- 
er, than  thit  there  can  be  no  real  religious  faith,  without  im- 
plicit trust  in  its  object.  And  accordingly,  all  the  exam- 
ples of  faith,  which  the  apostle  has  collected  in  his  eleventh 
chapter  to  the  llebievvs — Abraham  and  Moses,  the  prophets 


OF    FAITH    IN    THE    MESSIAH.  39 

and  the  martyrs, — ai'e  indisputably  examples  of  confidence 
in  divine  providence,  trust  in  divine  promises.  And  the 
faith  by  which  the  christian,  like  tljose  ancient  worthies,  is 
to  overcome  the  wojld,  is  in  like  manner  constituted  of  firm 
unreserved  trust. 

In  this  manner,  then,  a  true  reception  of  Jesus  and  trust 
in  him,  as  the  commissioned  Messiah,  the  authorized  Teach- 
er, the  appointed  Legislator  and  Guide,  inevitably  leads  to 
the  christian  graces;  they  are  the  legitimate  and  necessary 
consequences.  If  such  a  faith  exist,  it  cannot  stand  alone  ; 
it  must,  it  will,  pervade  and  influence  ilie  soul,  it  will  be 
seen  and  felt  in  the  thoughts,  the  sentiments,  the  desires, 
the  dispositions,  the  actions.  It  is  not  itseli'  the  whole ;  but 
it  gives  life  to  the  whole.  Every  principle,  necessary  to 
the  christian  system  and  to  acceptance  with  God,  is  con- 
nected with  it  and  flows  from  it. 

There  are  one  or  tw^o  passages  in  close  connexion  with 
that  of  our  text,  which  confirm  this  estimate  of  its  moral  effi- 
cacy. In  the  fifteenth  verse  of  the  preceding  chapter,  it 
is  written — '  Whosoever  shall  confess  that  Jesus  is  the  Son 
of  God,  God  dwelieth  in  him  and  he  in  God.'  What  strong- 
er assertion  could  we  desire.^  And  how  can  we  fancy  any 
weakness  in  that  faith,  to  which  the  aposde  bears  the 
strong  testimony,  that  God  is  in  him  who  professes  it,  and 
he  in  God  ^ 

Again  he  says,  '  Whosoever  believeth  that  Jesus  is  the 
Christ,  is  born  of  God.'  What  further  testimony  could  be 
desired  to  the  efficacy  of  this  faith  ?  He  who  truly  pos- 
sesses it,  is  regenerate,  is  become  one  of  the  adopted  fam- 
ily of  God,  one  of  the  household  of  heaven;  and  thus  in 
him  the  very  purpose  of  the  christian  dispensation  is  accom- 
plished. 

The  same  apostle  tells  us,  that  the  very  object  of 
wrifing  his  Book  of  the  Gospel,  v/as,  to  establish  the  faith 
'  that  Jesus  is  the  Christ,  the  Son  of  God,  and  that  believ- 
ing they  might  have  life  through  his  name.'  Words  cannot 
more  distinctly  state  the  necessary  article  of  faith,  or  more 
decidedly  assert  its  efficacy.  Who  can  account  it  insuffi- 
cient, when  John  declares  that  it  opens  the  doors  of  life  ^ 


40  SUFFICIENCY    AND    EFFICACY 

Add  to  these,  the  words  of  our  text — '  Who  is  he  that 
ov^ercometh  the  world,  but  lie  that  believeth  that  Jesus  is 
the  Son  of  God  ?'  1  ask  therefore  again,  what  further  can 
we  desire?  What  stronger  testimony  can  be  given  to  the 
strength  of  tliis  principle  r*  If  it  be  sufficient  to  overcome 
the  world,  to  give  life  through  his  name,  to  effect  the  chris- 
tian regeneration,  and  a  spiritual  union  with  God  ;  to  what 
purpose  can  it  be  insufficient,  to  what  work  unequal  ?  If 
this  faith  be  weak,  what  faitli  shall  be  called  strong  ? 

Having  thus  established  from  various  considerations,  the 
sufficiency  of  the  principle  laid  down  in  our  text ;  let  us  fur- 
ther illustrate  the  subject  by  inquiring  ia  what  manner  it 
operates  so  as  to  secure  this  effect. 

It  operates  by  strengthe-nng  tiie  soul  with  such  princi- 
ples, and  filling  it  with  such  resources,  that  it  does  not  need 
the  world  for  its  happiness,  but  is  capable  of  being  happy 
independently  of  it.  Tiie  world  ruins  a  man  by  its  temp- 
tations to  sin,  because  he  foolishly  imagines  indulgence 
in  sin  necessary  to  his  happiness.  The  world  makes 
a  man  miserable  by  its  uncertainties  and  calamities,  be- 
cause he  has  set  his  heart  upon  its  prosperity  to  make 
him  happy.  If  it  were  not  so,  if  he  had  provided  sufficient 
sources  of  happiness  in  things  independent  of  a  sinful  and 
changing  world  ;  then  he  certainly  would  not  run  into  these 
destructive  indulgences,  nor  wreck  his  peace  by  trusting  to 
the  deceitful  joys  of  life.  And  this  is  precisely  the  work 
of  Faiih.  It  furnishes  him  with  other  means  and  resources 
of  felicity,  so  rich,  so  abundant,  that  he  has  no  \\ec{\  to 
draw  upon  sin  or  pleasure,  and  therefore  is  not  corrupted 
by  them,  nor  made  wretched  by  temporal  losses. 

This  may  be  better  understood,  perhaps,  by  observing 
the  same  thing  in  otiier  examples.  It  is  very  observable, 
in  the  experience  of  life,  that  different  iricn,  equally  eager 
in  the  pursuit  of  happiness,  place  their  dependence  for 
happiness  in  very  different  things;  so  that  what  is  al)solute- 
ly  essential  to  one,  may  be  of  no  iniportance  to  another, 
because  his  affections  lie  elsewhere.  For  example  :  here 
is  one,  who  pursues  sensual  indulgence,  lives  for  his  appe- 
tites, and  is  wretched  ii"  they  be  restrained.     Here  is  ano- 


OF    FAITH    IN    THE    MESSIAH.  41 

iher,  wlio  regards  property  as  the  chief  good,  and  being 
wholly  devoted  to  its  acquisition,  passes  by  with  suprenje 
indilierence  tliose  indulgences  whicli  are  essential  to  the 
other.  Here  is  a  third,  who  is  solicitous  for  nothing  hut 
the  acquisition  of  knowledge  and  literary  eminence,  who 
feels  that  for  himself  happiness  can  be  found  only  in  retire- 
ment and  study;  and  he  would  feel  small  disturbance  at  a 
reverse  of  fortune  afFcicting  him  in  other  respects.  Instances 
of  this  sort  are  of  daily  observation — where  one  man  pur- 
sues with  the  extremest  earnestness,  and  loses  with  tlie 
deepest  affliction,  what  another  would  think  worth  no  pains 
to  acquire,  and  would  relinquish  without  a  sisjh.  This 
depends  entirely  upon  what  each  had  persuaded  ijimself  to 
be  essential  to  his  happiness.  The  loss  of  the  merest  triile, 
if  he  have  accounted  it  essential  to  his  happiness,  may  rack 
him  with  intolerable  pangs.  The  heaviest  calamity,  if  he 
have  placed  his  happiness  elsewhere,  may  scarcely  cost 
liini  a  tear.  Ahab,  the  2:reat  king  of  Israel,  had  set  his 
heart  upon  an  insignificant  vineyard,  and  because  he  could 
not  obtain  it,  thought  himself  too  wretched  to  live.  But 
Paul  the  Apostle,  '  suffered  the  loss  of  all  tilings,'  and  gave 
them  up  cheerfully,  because  to  none  of  them  had  he  trusted 
for  happiness,  but  his  w^iole  soul  w^as  absorbed  in  some- 
thing else. 

This  explains  to  us  the  pow'er  of  Faith,  and  shows  the 
secret  of  its  operation.  If  avarice  is  able  to  overcome  sen- 
suality, so  that  the  miser  is  scrupulously  temperate  ;  if  the 
love  of  learning  can  overcome  the  love  of  pleasure,  so  that 
the  student  will  deny  himself  even  to  the  loss  of  health  ;  ii 
the  desire  of  distinction  will  overcome  the  love  of  ease,  and 
of  friends,  and  every  other  affection,  so  that  the  ambitious 
conqueror  will  live  on  a  long  life  of  hardship,  privation,  and 
danger,  because  his  only  happiness  is  to  be  great ; — then. 
I  ask,  do  you  not  understand  how  the  noble  and  celestial 
princi])le  of  Faith,  may  overcome  all  these;  yea,  may 
*  overcome  the  world  ?'  Do  you  not  see  how  this  mighty 
principle — which  extends  to  things  infinite,  and  glories  im- 
measurable, and  ages  that  cannot  end — may  become  a 
utTLiNG  PASSION  in  the  soul ;  may  open  a  fountain  of  felic- 


4^  SUFFICIENCY    AND    EFFICACY 

ity  which  sliall  mnke  all  others  tasteless ;  may  offer  to 
inquiring  man  an  honor  and  peace,  in  possessing  which 
he  shall  think  himscli'  more  than  recompensed  for  the  loss 
of  all  others?  As  ttje  mother — who  once,  in  the  young 
hour  of  beauty  and  enjoyment,  sailed  round  the  giddy 
circle  of  pleasure,  and  could  imagine  no  happiness  of  life 
but  in  the  party  and  the  dance,  in  admiration  and  gaiety; 
but  now,  with  her  little  charge  about  her,  rarely  goes  from 
home,  and  is  satisfied  to  sit  by  them  night  and  day,  so 
changed  that  she  regrets  no  enjoyments  abroad,  and  feels 
not  a  desire  to  partake  what  was  once  her  only  pleasure — 
so  he  that  is  wedded  to  heavenly  faith,  absorbed  in  its  new 
and  purer  employments  and  satisfactions,  sees  nothing  to 
regret  in  the  forbidden  things  of  the  world ;  is  not  unrea- 
sonably troubled  by  its  cares,  nor  tempted  by  its  seductions, 
nor  ovenvhelmed  by  its  disappointments; — he  has  pleas- 
ures independent  of  it,  in  the  brightness  and  excellence  of 
which,  all  others  are  dim,  and  in  the  enjoyment  of  which, 
the  loss  of  others  is  unregretted. 

Superiority  to  natural  and  temporal  evil  is  not  the  chief 
purpose  of  the  gospel,  and  yet,  it  is  a  common  thing  in  the 
New  Testament  to  declare,  that  the  disciples  shall  be  de» 
hvered  from,  it,  and  unaffected  by  it.  Our  Lord,  for 
example,  commands  his  followers  not  to  be  anxious  con- 
cerning their  food  and  clothing,  or  the  evils  of  poverty, 
nakedness  and  want ;  promising  that  if  they  seek  the  king- 
dom of  God  and  its  righteousness,  all  needful  good  will  be 
added  thereto — which  is  certainly  a  promise  of  deliverance 
from  these  temporal  evils.  So  also  he  promises  that  '  every 
one  who  hath  forsaken  houses,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  children,  or  lands,  lor  my 
name's  sake,  shall  receive  an  hundred  fold,  and  shall 
inherit  everlasting  life.'  Here  too  is  a  large  promise  of 
deliverance  from  temporal  evil.  What  was  intended  by 
these  promises  ?  That  they  should  actually  never  suffer 
want,  but  live  in  abundance  ?  That  they  should  actually 
receive  a  hundred  fold  more  of  house  and  lands  and 
other  possessions  ?  No  one  s;i})poses  it.  What  then  did 
our  Lord  mean  ?     We  may  ascertain  this  point  by  inquir- 


OF    FAITH    IN    THE    MESSIAH.  43 

ing,  why  such  possessions  are  so  desirable,  and  why  lo  be 
deprived  of  them  is  such  an  evil.  Tiie  single  reason  is, 
that  they  are  esteemed  necessary  to  happiness.  If  then  a 
man  can  be  just  as  happy  without  them,  it  is  no  longer  an 
evil  to  him  to  be  deprived  of  them.  If  the  want  of  them 
do  not  make  him  unhappy,  it  is  not  an  evil  to  him  to  want 
them.  The  want  of  luxury  and  ease  is  no  evil  to  the  con- 
tented peasant,  who  has  always  lived  in  exposure,  hardship, 
and  labor,  though  it  would  be  insutFerable  to  the  nobleman, 
who  has  been  accustomed  to  fare  sumptuously  every  day. 
So,  likewise,  if  one  receive  a  full  and  fair  equivaleiit  for 
the  good  of  which  he  is  deprived,  he  does  not  regard  that 
privation  as  an  evil.  The  enthusiast,  who  abandons  for- 
tune, prosperity,  and  friends  for  the  solitude  and  devotion 
of  a  monastery,  conceives  himself  to  have  received  a  fidl 
equivalent  for  his  sacrifice,  and  it  is  therefoie  to  him  no 
evil.  And  let  a  man's  privations  be  what  tliey  niay,  to  him 
they  are  no  calamity,  so  long  as  he  feels  that  they  are  I'ully 
compensated  to  him. 

It  is  on  this  principle,  and  through  the  compensating 
power  of  Faith,  that  we  are  enabled  to  understand  our 
Lord's  promises  respecting  temporal  evils.  He  does  not 
mean  that  his  followers  shall  receive  a  hundred  fold  in 
Icind,  but  in  happiness  ;  that  is  to  say,  they  shall  find  that 
the  happiness  and  hope  of  true  religion,  are  more  tlian  a 
balance  for  their  sufferings  and  privations ;  so  that  they 
would  a  hundred  times  rather  endure  these,  than  relinquish 
their  ))rofession  in  order  to  be  free  from  them.  This  is 
perfectly  obvious  and  true — as  true  now,  as  when  it  was 
uttered  by  our  Lord.  Why  do  we  desire  worldly  good, 
and  flee  worldly  evil  ^  Because  we  desire  happiness. 
But  if  religion  warrants  to  us  happiness  independent  of 
worldly  good,  and  in  spite  of  worldly  evil,  then  we  have 
what  we  desire  ;  then  our  faith  overcomes  the  world. 
That  it  does  this,  there  are  '  clouds  of  witnesses.'  The 
apostles  and  martyrs,  who  endured  all  things,  and  in  the 
midst  of  all  '  sang  praise  to  God  ;'  and  humbler  christians, 
in  the  depths  of  poverty  and  distress,  yet  cheeriul,  content, 
and  rejoicing  ;  men,  injured,  threatened,  persecuted;  yet 


44  SUFFICIENCY    AND    EFFICACY 

patient,  serene,  and  uncomplaining,  while  they  can  appeal 
to  Him  wlio  juHges  righteously  ;  men,  lingering  in  pninkil 
sickness,  cut  off  from  the  engagements  of  life,  their  pros- 
pects blasted,  their  hopes  disappointed,  their  props  torn 
away — yet  not  cast  down  nor  dismayed ;  but  finding  in  the 
power  of  faith  and  heavenly  hope,  a  compensation  lor  their 
trials,  and  a  victory  over  the  world. 

Equally  complete  is  their  triumph  over  spiritual  evil. 
They  walk  amid  the  deceitful  disguises  and  fiual  ambushes 
of  sin,  unseduced  and  unharmed.  Though  the  passions 
within  ally  themselves  to  the  solicitations  widiout,  and  war 
against  their  souls ;  though  the  constitution  of  their  bodily 
frame,  and  the  temper  of  their  mind,  the  circumstances  in 
which  they  are  thrown,  the  company  which  they  frequent, 
and  the  cares  which  occupy  them  ;  all  combine  to  intro- 
duce some  disorder  into  their  spirits,  to  alluie  or  surprise 
them  to  what  is  wrong,  and  to  array  them,  even  against 
their  wills,  in  disobedience  to  God  ;-  yet,  over  this  fearlul 
coiubination,  against  which  unassisted  man  might  combat 
in  vain,  these  men  of  faith  triumph.  '  God  hath  given 
them  the  victory  through  our  Lord  Jesus  Christ.'  Faith, 
where  its  dominion  is  established  in  the  soul,  acts  like  some 
superior  charm,  to  quell  the  inferior  nature,  and  awe  the 
rebellious  passions  to  submission.  It  brings  up  to  them 
the  image  of  the  glorious  master  to  whom  they  are  bound ; 
of  the  holy  God,  who  is  watching  that  he  may  judge  them  ; 
of  the  future  world,  whose  inheritance  depends  on  their 
purity  ;  and  of  all  the  misery  and  horrors,  which  follow  in 
the  train  of  unsubjected  passion  and  voluntary  sin.  These 
press  upon  their  minds,  with  united  and  intuitive  operation, 
and  with  the  spontaneous  indignation  of  the  patriarch  they 
put  the  temptation  to  flight  with  the  cry,  '  How  can  I  do 
this  great  wickedness,  and  sin  against  God.' 

We  perceiv^e,  then,  the  power  of  Faith.  It  is  a  practi- 
cal principle,  resting  on  the  basis  of  a  simple  truth.  It  is  a 
moral  principle,  swaying  the  affections  and  will;  not  barely 
a  conviction  of  the  uuderstanding,  but  a  feeling  persuasion, 
an  unwrouglit  s(.Mitiment  of  the  heart.  It  is  confidence,  trust, 
reliance,  oa  one  who  has  divine  authority,  and  on  whom  it 


OF    FAITH    IN    THE    MESSIAH..  45 

is  infinitely  for  our  interest  to  lean.  It  excludes  from  the 
mind  the  power  of  inferior  principles  and  motives,  and  for- 
tifies it  against  the  attacks  of  external  calamity. 

We  may  learn  from  this,  my  brethren,  how  to  try  and 
prove  our  own  faith,  and  when  to  be  satisfied  with  it.  We 
may  learn  not  to  estimate  its  value  by  the  number  of  pro- 
positions of  which  it  is  compounded,  but  by  the  spirit  with 
which  we  embrace  it,  and  the  power  it  exercises  over  us. 
The  question  is  not,  Do  we  lay  stress  on  a  multitude  of 
fundamental  articles  ?  Are  we  skilful  to  discriminate  the 
shades  of  difference  between  error  and  truth  upon  subjects 
of  intricacy  and  controversy  f  Do  we  love  to  be  occupied 
in  mysterious  musings,  and  to  be  involved  in  contemplation 
of  deep  and  perplexing  inquiries  ?  These  are  not  the 
marks  of  a  saving  faith.  But  the  question  rather  is,  have 
we  acknowledged  Jesus,  the  Christ,  the  Son  of  God,  so 
heartily,  that  he  is  really  and  habitually  our  master,  and 
that  his  authority  rules  and  controls  us  in  all  things  f  so 
that  this  faith  works  by  love,  purifies  our  hearts,  and  over- 
comes the  world  ^  Is  it  the  parent  of  holy  desires,  pure 
dispositions,  good  living,  and  earnest  aspirations  after  the 
excellence  and  bliss  of  heaven .''  It  is  for  these  qualities 
that  faith  is  valuable.  It  is  by  these  that  it  works  out  our 
salvation.  It  is  this  efficacy  in  reforming,  purifying,  eleva- 
ting, spiritualizing  the  human  character,  that  constitutes  the 
glory  of  the  gospel.  When  it  has  done  this,  it  has  accom- 
plished its  great  work.  If  it  be  doing  this  for  us,  w^e  may 
be  satisfied  that  our  faith  is  neither  fatally  erroneous,  nor 
weak.  But  if  it  be  pure  as  that  of  angels,  and  yet  do  not 
display  this  moral  power,  it  is  no  better  than  *  sounding 
brass,  and  a  tinkling  cymbal.' 


DISCOURSE  IV. 


JESUS  THE  MEDIATOR. 


1  Timothy,  ii.  5. 

t'or  there  is  one  God,  and  one  Mediator  bettoeen  God  and  men — the 

man  Christ  Jesus. 

There  are  few  passages  of  scripture  in  which  a  doctrine 
is  expressed  more  distinctly  and  unequivocally  than  in  this. 
It  states,  in  terms,  which  do  not  admit  of  misconstruction, 
the  great  fundamental  article  of  all  religion,  that  there  is 
*  one  God  j'  and  the  prime  truth  of  revealed  religion,  that 
there  is  'one  mediator  between  God  and  men.'  It  speaks 
of  them  as  separate  beings,  distinct  in  nature,  divei'se  in 
office,  and  not  to  be  confounded  together.  It  intimates  no 
mysterious  union  of  natures,  by  which  the  mediator  is  God 
as  well  as  man,  and  the  supreme  Deity  is  mediator  between 
himself  and  his  creatures.  But  simply  declares  the  plain, 
intelligible  facts,  that  '  there  is  one  God,  and  one  Mediator 
between  God  and  men,  tlie  man  Christ  Jesus.' 

The  Apostle  is  thought  to  be  referring  in  these  words,  to 
the  opinions  of  the  Jews,  to  whose  notions  and  feelings  there 
is  frequent  tacit  allusion  in  aii  his  writings.  Th«y  prided 
themselves  in  their  ancient  claim  to  be  God's  people ;  they 
fancied  him  to  be  exclusively  their  God,  and  the  privileges 
of  revelation  to  be  confined  to  themselves.  But  the  apos- 
tle in  the  preceding  verses  tells  them,  no — '  God  will  have 
all  to  be  saved,'  Gentiles  as  well  as  Jews,  '  and  come  to 
the  knowledge  of  the  truth ;""  and  then  adds  in  our  text, 
that  to  Gentile  as  well  as  Jew,  there  is  but  one  and  the 
same  God,  and  to  all  alike  one  and  the  same   Mediator. 


JESUS    THE    MEDIATOR.  47 

All  preference  and  distinction  is  now  done  away,  and  the 
chosen  descendants  of  Israel  have  no  longer  any  privileges 
above  their  brethren  of  other  nations. 

But  we  have  less  concern  with  this  allusion  of  the  apostle^ 
than  with  the  great  truth  which  he  inculcates.  To  the 
whole  family  of  man,  there  is  but  one  God — a  truth,  once 
strange  and  heretical,  though  to  our  minds  so  familiar. 
However  separated  into  tribes,  however  distinct  in  history, 
character,  and  manners;  however  cast  asunder  by  the 
physical  boundaries  of  the  globe,  or  the  artificial  barriers  of 
society  ;  however  divided  by  interest  or  policy,  or  alienated 
by  traditionary  enmity ;  still  the  bond  of  nature  connects 
them  together,  they  have  one  Father,  and  one  God  hath 
created  them.  '  He  hath  formed  of  one  blood  all  that 
dwell  upon  the  face  of  the  earth,  and  hath  appointed  the 
bounds  of  their  habitation.'  They  have  not  indeed  recog- 
nised this  common  and  universal  Sovereign  ;  but  have  be- 
stowed upon  others  the  honors  due  to  him  alone.  Super- 
stition and  folly  have  multiplied  the  objects  of  adoration, 
and  peopled  heaven  and  earth  and  sea  with  peculiar  divin- 
ities. They  have  sometimes  bowed  down  to  the  host  of 
heaven,  and  sometimes  to  the  monsters  of  earth,  and  some- 
times to  the  workn^anship  of  their  own  hands,  and  have 
warily  divided  their  worship  between  rival  gods.  But 
amidst  the  whole,  may  be  heard  the  invariable  testimony  of 
nature,  that  the  true  object  of  all  adoration  is  but  one — one, 
infinite,  independent,  mind ;  the  origin  and  cause,  the  sup- 
port and  end,  of  all  other  beings  and  all  other  things.  He 
that  fashioned  the  resplendent  heavens,  and  rolled  abroad 
their  glorious  and  countless  worlds  of  light;  who  moulded 
the  beautiful  earth,  and  cast  forth  the  waters  of  the  wonder- 
ful sea,  and  peopled  all  with  their  innumerable  tribes,  infi- 
nitely diversified  in  structure,  in  pow  ers,  and  in  happiness ; 
is  One,  and  one  only.  '  Though  there  be  that  are  called 
gods,  whether  in  earth  or  in  heaven — as  there  are  Gods 
many  and  Lords  many — yet  to  us  there  is  but  one  God, 
the  Father,  of  whom  are  all  tilings,  and  we  in  him.* 

This  doctrine  of  the  divine  unity  is  essential  to  true  reli- 
gion. Erring  in  this,  the  pagan  nations  have  strayed  alike 
from  truth  and  from  moralhv  in  their  religion,  and  beerl 


48  JESUS    THE    MEDIATOR. 

lost  in  the  most  debasing  corruptions  and  the  most  mischiev- 
ous superstitions.  And  it  is  not  strarige  that  it  should  have 
been  so  ;  for  the  moral  character  of  the  religion  and  of  the 
worshippers  will  be  conformed  to  that  of  the  object  of  wor- 
ship ;  and  where  these  are  numerous,  some  of  them  must 
be  bad.  So  long  as  but  one  infinite  object  of  worship  is 
acknowledged,  right  reason  will  teach  that  He  must  be 
all  present  and  all  perfect ;  but  where  divinities  are  multi- 
plied, as  they  cannot  all  be  perfect,  nor  all  exercise  the 
same  jurisdiction,  their  varieties  of  imperfection  will  of 
course  give  countenance  to  varieties  of  vice,  and  a  crowd 
of  gods  afford  shelter  to  a  crowd  of  sins.  So  it  has  proved 
in  the  history  of  the  world ;  vice  and  profligacy,  irreligion 
and  impiety,  have  increased  with  the  multiplication  of  ob- 
jects of  religious  homage.  Among  the  chosen  people,  cor- 
ruption and  immorality  crept  in  with  the  introduction  of 
subordinate  divinities ;  and  all  the  vices,  which  in  so  great 
measure  destroyed  their  religious  character  and  made  nuga- 
tory the  power  of  their  religious  law,  may  be  traced  to  the 
demoralizing  influence  of  idolatry. 

Let  us  then  see  to  it,  that  we  be  not  led,  under  any  form, 
or  any  pretence,  to  depart  from  this  great  principle.  It  has 
ever  been  found  the  only  true  basis  of  piety,  the  only  sufli- 
cient  security  of  virtue.  *  Beware  lest  any  man  spoil  you 
of  this,  by  philosophy  and  vain  deceit,  after  the  traditions  of 
men,  after  the  rudiments  of  the  world,  and  not  after  Christ.' 
Be  jealous  over  this  with  a  godly  jealousy  ;  remembering 
that  the  first  of  all  the  commandments  is  ushered  in  witli 
the  proclamation,  '  Hear,  O  Israel,  the  Lord  our  God  is  one 
Lord  !'  and  that  our  Master,  in  solemn  prayer,  has  made 
the  declaration,  '  This  is  life  eternal  to  know  Thee,  the  only 
true  God,  and  Jesus  Christ  whom  thou  hast  sent.' 

And  who  is  Jesus  Christ,  whom  God  has  sent  f 

The  doctrine  concerning  him  is  expressed  in  the  other 
clause  of  our  text ;  '  and  one  Mediator  between  God  and 
men,  the  man  Christ  Jesus.' 

Observe  here  the  truth  of  that  divine  saying,  '  My 
thoughts  are  not  your  thoughts,  neither  are  your  ways  my 
ways,  saith  the  Lord.'  Men  have  imagined  that  they  could 
not  sufficiently  multiply  the  objects  of  religious  adoratioij, 


JESUS   THE    MEDIATOR.  49 

But  in  the  simplicity  of  that  mighty  universe,  which  man's 
imagination  cannot  grasp,  there  is  but  one  such  object. 
Men  have  fancied  that  they  could  not  interpose  too  many 
friends  anti  advocates  between  their  insignificance  and  the 
high  majesty  of  heaven  ;  they  have  crowded  the  access 
with  numberless  mediators  to  solicit  benediction  for  them, 
and  have  filled  churches  and  altars  and  cloisters  with  the 
images  of  saints  who  might  pray  for  them — until  the  face 
of  the  great  Supreme  has  been  hidden,  and  their  depend- 
ance  on  Him  has  been  forgotten.  But  the  simplicity  of 
God's  government  rejects  this  crowd  of  suitors,  whom  man 
would  thrust  forward  to  shelter  his  weakness,  and  appoints 
ONE  mediator  between  himself  and  his  offspring — one,  to 
be  the  medium  of  his  communications  to  them,  and  of  their 
approaches  to  him.  There  is  One  on  the  throne,  and  One 
before  the  throne.  When  the  supplicant  draws  nigh,  his  de- 
votion is  neither  doubtful  nor  distracted.  He  knows  that 
there  is  but  One  to  be  addressed ;  he  feels  that  there  is 
but  One  by  whom  he  may  obtain  access ;  and  his  soul  is 
absorbed  in  a  single  undivided  act  of  trust  and  praise. 

The  title  of  Mediator  is  in  four  several  passages  ascribed 
to  Jesus  in  the  New  Testament.  In  order  to  understand 
clearly  its  import,  we  must  consider  that  a  Mediator  is  one 
who  acts  between  two  persons  or  parties.  He  is  the  medi- 
um between  them,  the  medium  of  intercourse  or  communi- 
cation. And  as  such  an  one,  among  men,  is  needed,  not 
in  the  ordinary  current  of  affairs,  but  on  occasions  of  differ- 
ence or  dissension  ;  it  has  happened  that  the  name  is  most 
usually  given  in  the  sense  of  a  peace-maker,  or  one  who 
effects  reconciliation.  In  this  sense  it  is  doubtless  applica- 
ble to  our  Lord  ;  for  one  important  object  of  his  mission 
and  religion  is  to  reconcile  men  to  God  ;  that  is,  to  render 
them  his  friends  by  doing  away  their  dislike  to  his  holy 
law,  and  uniting  them  to  him  in  love  and  obedience. 
Hence  God  is  said  '  to  be  in  Christ  reconciling  the  world  to 
himself.'  And  to  this  end,  it  is  written,  '  it  pleased  the 
Father  that  in  him  should  all  fulness  dwell,  and,  having 
made  peace  by  the  blood  of  his  cross,  by  him  to  reconcile 
all  things  to  himself.' 
5* 


50  JESUS    THE    MEDIATOa. 

It  is  not,  however,  in  this  sense  only,  but  in  a  more  eX* 
tended  sense,  that  we  ar^  to  understand  this  title  ;  as  indi- 
cating, not  only  one  who  makes  peace,  but  one  who,  in  a 
general  sense,  is  the  medium  of  communication  betiveen  God 
and  men.  This  is  the  meaning  which  the  word  bears  in 
the  New  Testament.  Thus  Paul  says,  speaking  of  the 
law,  [Gal.  iii.  19.]  '  it  was  ordained  by  angels,  in  the  hand 
of  a  mediator.'  What  is  meant  by  Moses  being  thus  called 
the  mediator  of  the  law,  may  be  learned  from  his  own 
language  in  speaking  of  the  same  transaction  ;  [Deut.  v.  5.] 
'  I  stood  between  the  Lord  and  you  at  that  time,  to  show 
you  the  word  of  the  Lord.'"^  In  this  instance  the  name  is 
manifestly  given  him,  not  in  the  restricted  sense  of  a  peace- 
maker, but  in  that  of  his  being  the  medium  of  communica- 
tion.   In  no  other  sense  is  it  applied  to  Moses. 

It  is  obviously  in  the  same  sense  applied  to  Christ  in  the 
epistle  to  the  Hebrews  [viii.  6.]  where  he  is  styled  '  the 
Mediator  of  a  better  covenant,  established  upon  better 
promises,'  than  that  of  Moses.  Now  as  Moses  was  Medi- 
ator of  the  ancient  covenant,  inasmuch  as  through  him  it 
was  communicated  to  the  people  ;  it  must  be  in  the  same 
sense,  that  Jesus  is  called  the  '  Mediator  of  a  better  cove- 
nant.' 

This  example  serves  to  define  and  settle  the  term  in  its 
application  to  our  Lord,  and  teaches  us  how  to  understand 
it  in  the  other  passages  in  which  it  occurs.  Thus  when 
the  apostle  contrasts  the  mildness  of  the  new  dispensation 
with  the  terrors  which  accompanied  the  introduction  of  the 
old,  [Heb.  xii.  24.]  he  mentions  '  Jesus,  the  Mediator  of 
the  new  covenant;'  evidently  as  the  chosen  messenger  of 
love  by  whom  it  was  brought. 

In  the  same  sense  we  are  to  understand  him,  [Heb.  ix. 
15.]  where  he  speaks  of  the  Mediator  as  having  died  that 
he  nrught  certify  the  new  covenant  and  render  it  *  of  force  ;' 
as  all  testaments  he  adds,  are  required  to  be  ratified  with 
blood.  So  also  are  we  to  interpret  die  title  in  our  text.  It 
has  pleased  God  to  have  intercourse  with  his  creatures,  to 

*  Hoc  est,  eram  vester  /uttrnns,  interpree,  internuncius,  Dei  ad  vqb 
Jegatus,     Hchulz  ;  in  loc. 


JESUS   THE  MEDIATOR.  51 

establish  w'th  them  a  covenant,  and  pledge  to  thera  his  pro- 
mises. He,  tl)rough  whose  instrumentality  this  is  done,  is  for 
that  reason  called   'the  Mediator  between  God  and   men.' 

*  The  law  came  by  Moses,'  who  was  thus  mediator  of  the 
old  covenant ;  *  but  grace  and  truth  came  by  Jesus  Christ,' 
who  was  thus  mediator  of  the  new.  By  the  same  channel 
of  mediation  God  has  also  appointed  that  his  offspring  shall 
have  access  to  him,  through  him  '  come  to  the  Father,'  and 

*  in  his  name,'  address  their  praises  and  supplications.  '  I 
am  the  way,  and  the  truth,  and  the  life ;  no  man  cometh 
unto  the  Father  but  by  me.' 

There  are  thus  two  divisions  under  which  the  office  of 
mediator  presents  itself;  the  one  as  bringing  down  to  men 
the  messages  of  God,  the  other  as  bearing  up  to  God  the 
oiFerings  of  men. 

In  regard  to  the  first,  it  has  been  well  observed  by  a  pro- 
found and  celebrated  writer,  that  the  whole  system  of  the 
divine  administration  toward  man  is  a  system  of  mediation; 
and  that  the  mediatorial  office  of  Christ  is  therefore  analo- 
gous to  the  whole  economy  of  the  divine  dispensations. 
'The  visible  government  which  God  exercises  over  the 
world,  is  by  the  instrumentality  and  mediation   of  others.' 

'  We  find  by  experience  that  God  does  appoint  medi- 
ators, to  be  the  instruments  of  good  and  evil  to  us,  the  in- 
struments of  his  judgment  and  his  mercy.'*  As  far  as  we 
can  observe,  this  method  is  universal.  He  rules  his  crea- 
tures, not  by  speaking  to  them  with  his  own  voice,  not  by 
touching  them  with  his  own  finger,  but  through  the  medium 
of  other  beings  and  inferior  agents.  Men  are  created,  not 
by  an  express  and  direct  exertion  of  the  forming  Power, 
but  are  brought  into  being  through  the  medium  of  parents. 
Life  is  supported,  not  by  the  immediate  energy  of  the 
Almighty,  but  by  ^the  subordinate  provisions  of  labor  and 
food  ;  and  this  food  is  sent  not  directly  from  God,  like  the 
manna  in  the  desert,  but  by  the  circuitous  operation  of  sun- 
shine and  rain,  and  a  multitude  of  established  natural 
causes.  When  he  would  bless,  he  raises  up  human  bene- 
factors ;  when  he  would  rebuke,  he  rouses  human  enemies. 
He  bestowed  his  favors  on  Israel  through  the  minisUy  oi 

*  Butler's  Analogy^  Part  II.  chap,  5. 


52  JESUS    THE    MEDIATOR. 

Moses,  Joshua,  David,  and  Cyrus;  he  inflicted  punishment 
for  their  crimes  by  tlie  hands  of  the  Philistines,  the  Assyri- 
ans, the  Babylonians,  and  the  Romans. 

When  therefore  we  are  told,  that  in  tlie  afKiirs  of  salva- 
tion, there  is  a   '  Mediator  between  God  and   men,'  we 
are  taught  what  is  perfectly  coincident  with  the  uniform 
method  of  divine  procedure  ;  we  behold  '  a  beautiful  anal- 
ogy, in  a  very  considerable  and  important  point,  between 
the  settled   method  of  God's  natural  providence,  and  the 
extraordinary  operations  of  his  grace.'*     As  in  the  natural 
so  in   the   spiritual  world,  we  discern  the   agency  of  God 
only  through  the  action  of  second  causes.     We  behold  his 
glory,  not  in  its  own  essential  refulgence,  but  '  in  the  face 
of  Jesus  Christ.'     We  receive  '  all  spiritual  blessings  in 
heavenly  things,'   through    Christ  ;    through  him    '  come 
grace  and  truth;'  through  him    Ms  the  kindness  of  God 
toward   us ;'  through  him  is  '  repentance  and  the  remission 
of  sins  ;'  '  peace  with  God,'  and  '  the  gift  of  eternal  life.'    In 
a  word,  whatever  we  have  received   pertaining  to  life  and 
godliness,  is  derived  to  us  from  God  through  him.    It  is  he, 
coming  from  God,  who  has  taught  us  all  that  we  know^,  and 
made  certain  all  that  we  hope.      Except  in  him,  we  have 
no  provision  of  light  and  strength,  no  secure  principle  of 
virtue,  no  assurance  of  clemency  and  grace.      The  com- 
munications of  God  are  the   foundation  on  which  we  rest ; 
and  they  have  been  made  through  the  mediation  of  his  son. 
The  second  division  of  this  doctrine  implies,  that  Christ 
is  also  the  channel  through  which   men  are  to   hold   inter- 
course with  God.     '  As  all  the  distinguishing  spiritual  ben- 
efits, which  we  enjoy,  have  been  conferred  upon  us  through 
Christ;  so  our  services  and  sacrifices,  which  we  are  ena- 
bled to  perform  and  offer,  should  be  presented  to  God  the 
Father  in  and  through  him.'f     It  was  his  direction  to  the 
aposdes,  that  they  should  ask  '  in  his  name.'     The  apos- 
tles enjoined  it  on  the  churches,  to  approach  God  in  praise 
and  prayer,  in  thanksgiving  and  confession,   '  through  him,' 
*  by  him,'  and  '  in  his  name.'     The  injunction  has  ever 

*  James  Foster, 
t  Lardner's  Sermon  on  John  xvi.  24. 


JESUS    THE    MEDIATOR.  53 

been  observed  ;  and  the  constant  devotions  of  believers 
ascend  to  God  through  Jesus  Christ.  Thry  come  to  the 
mercy  seat,  not  in  their  own  name,  but  in  that  of  the 
Mediator,  and  hope  to  be  heard  because  they  come  through 
him. 

As  this  is  the  prescribed  and  f;amiliar  form  of  prayer,  il 
is  important  to  understand  what  is  intended  by  it ;  since,  if 
we  would  have  it  done  acceptably,  it  must  be  done  intelli- 
gently. Let  us  inquire,  therefore,  what  is  implied  in  pray- 
ing '  through  Christ,'  or  'in  the  name  of  Christ.' 

It  is  not  intended,  we  may  first  of  all  remark,  that  we 
are  not  to  come  to  God  directly,  and  address  him  person- 
ally ;  but  quite  the  contrary.  '  Ye  shall  ask  me  nothing,' 
said  our  Lord  ;  '  but  whatsoever  ye  shall  ask  the  Father  in 
my  name,  he  will  give  it  you.'  The  express  doctrine  of 
his  religion  is,  that  men  shall  address  the  Father,  and  the 
Father  only.  And  therefore,  the  offering  of  prayers 
through  Christ,  cannot  be  understood  to  mean  that  they 
are  first  to  be  presented  to  him,  and  by  him  presented  to 
God.  All  the  precepts  and  examples  of  scripture  direct 
us  to  God  himself,  personally  j  and  the  phrase  in  ques- 
tion, as  we  shall  presently  see,  bears  a  meaning  which  does 
not  contradict  them. 

Neither  are  we  to  understand  it  as  forbidding  all  acts  of 
worship  in  which  this  form  of  words  is  not  used.  For  we 
have  repeated  instances  of  both  ascriptions  and  supplica- 
tions by  the  apostles,  in  which  this  form  does  not  appear. 

It  is  the  principle  on  which  our  devotions  are  framed, 
and  the  spirit  in  which  they  ai-e  uttered,  rather  than  any 
verbal  or  formal  exactness,  which  these  scriptural  direc- 
tions enjoin.  The  sacred  writers  express  little  solicitude 
about  the  mere  form  of  prayer. 

Neither  are  we  to  understand  by  prayer  through  Christ, 
that  we  are  to  ask  to  have  our  desires  granted  '  for  the 
sake  of  Christ ;'  for  this  is  an  expression  without  authority 
or  warrant  in  the  holy  volume.  The  expression  is  once 
found  in  our  version  in  connexion  with  the  forgiveness  of 
sins,  which  God  is  said  to  have  granted  '  for  Christ's  sake.*^ 
This  however  is  an  acknowledged  mistranslation  of  the 


54  JESUS    THE    MEDIATOR. 

orij^lnal  word.  It  should  be,  as  in  all  other  passages  re- 
lathig  to  this  subject,  in  or  through  Christ.*  To  ask  in 
prayer /or  Christ^s  sake,  is  without  example  or  authority  in 
tlie  sacred  writings,  and  is  a  very  different  thing  from 
asking  through  Christ. 

In  what  sense  then  is  this  form  of  words  to  be  understood.^ 

A  little  examination  will  satisfy  us,  that  it  is  in  this. 
We  are  to  pray,  as  tlie  disciples  of  Christ,  guided  by  faith 
in  him,  and  influenced  by  the  devout  dispositions  which  he 
requires  ; — '  through  him,'  because  through  the  directions 
he  has  given  for  acceptable  pra}'er,  and  the  encouragement 
he  has  offered  to  sincere  worshippers  ;  '  in  his  name,' 
because  by  his  authority,  confiding  in  his  warrant,  com- 
manded and  invited  by  him,  members  of  that  family  which 
he  has  brought  nigh  to  God,  and  given  access  to  the  throne. 

That  this  is  the  general  sense  of  these  expressions  will 
be  rendered  obvious  by  observing  how  they  are  used  in 
other  instances. 

The  Levrtes  blessed  the  people,  and  Israel  went  out  to 
battle,  '  in  the  name  of  the  Lord ;'  that  is,  very  evidently, 
by  his  authority  and  direction,  by  faith  in  him.  The  pro- 
phets spake  '  in  the  name  of  the  Lord,'  and  our  Saviour 
says,  '  1  am  come  in  my  Father's  name  ;'  plainly  meaning, 
by  his  authority  and  direction,  receiving  from  him  their 
commission.  So  the  apostles  })reached  and  wrought  mir- 
acles '  in  the  name  of  Jesus  ;'  by  his  authority,  under  his 
commission,  by  faith  in  him.  So  they  commanded  the 
believers  '  to  do  all  things  in  the  name  of  the  Lord  Jesus  ;' 
that  is,  in  compliance  with  his  authority,  and  conformably 
to  the  spirit  of  his  religion.  To  pray  '  in  his  name,'  is  one 
of  the  things  they  were  to  do,  and  must  have  a  similar  in- 
terpretation. It  is  to  pray  by  his  authority,  according  to 
his  instructions,  by  faith  in  him,  in  the  character  and  with 
the  spirit  of  his  disciples. 

It  is  not  uncommon  in  the  Scriptures  to  use  the  name  of 
a  person  for  his  doctrine  or  religion.  Thus  it  is  said, 
'  ]\Ioses  is  preached  every  sabbath  day  ;'  meaning  the  reli- 
gion of  Moses.     '  We  preach  Christ,'  meaning  the  religion 

*  Ephesians  iv.  32.  ev  Xg/9-T*. 


JESUS    THE    MEDIATOR.  00 


of  Christ.     We  are  said  '  to   put  on  Christ,*    '  to  be  in 
Christ,'   '  to  profess  Christ,'   and  a  muhitude  of  similar 
phrases;  by  which  is  intended,  that  we   are  to  embrace, 
to  adopi,  to  profess,  the  religion  of  Christ.     So  also  in  the 
instance  of  prayer  through    Christ,   we  may   understand 
through   his   religion,   or    doctrine  ;    since    it   is   entirely 
through  the  influence  of  his  religion,  its  instructions,  direc- 
tions, encouragements,  and  promises,  that  we  are  enabled 
to  worship  God  acceptably.     It  is  these  which  prepare  our 
minds,   and   lead   us  to  the   mercy  seat.     We  approach, 
because  the  instructions  which  Jesus  has  given,   and   on 
which  our  faith  relies,  guide  us  thither.     That  is  to  say,  as 
before,  we  come  as  his  disciples,  wider  his  authority,  and 
hy  faith  in  him.     It  is  this  coming  in  the  character  of  his 
disciples,   which-  gives  us  hope  that  we  shall  be    heard. 
Aiid  this  hope  or  expectation  is  well  founded,  just  in   pro- 
portion as  we  are  truly  his  disciples,  and  pray  fervently  in 
his  faith.     There  is  no  charm  in  the  words,  no  talisman  in 
the  forms  we  utter,  no  mysterious  efficacy  by  which  they 
force  their  way  upward,   from   whatever  heart  they  may 
rise.     We  might  as  well  pray  in  the  name  of  Mahoniet,  as 
in  that  of  Christ,  if  we  do  not  pray  as  disciples  of  Christ — 
not  nominally  and  outwardly,  but  heartily  and  consistently 
as  his  disciples.     It  is  in  this  circumstance  that  we  are  to 
trust,  and  not  in  the  belief  that  Jesus  seconds  every  prayer, 
and  carries  it  to  the  Father.     For  he  expressly  says,  '  \e 
shall  ask  in  my  name  ;  and  I  say  not  unto  you,  that  1  will  pray 
the  Father  for  you  ;'  that  is,  it  is  not  from  this  circumstance 
that  you  are  to  take  encouragement ;  you  are  not  to  de- 
pend for   acceptance   on  my  intercession  ; — and   he  adds, 
'  For  my  Father  himself  loveth  you,  because  ye  have  lo\  ed 
me,  and  have  believed  that  I  came  out  from  God.'     Here 
he  states  availing  prayer  in  his  name,  to  be  that  which 
comes  from  those  who  love  him,   and   have  faith  in   him, 
that  is,  from  his  disciples  ;  not  that  which  trusts  for  accept- 
ance to  his  interposition  only.     For  fully  as  that  interces- 
sion may  be  offered  for  the  faithful,  it  is  nowhere  promised' 
to  the  insincere.     So  also  says  the  Apostle  John  ;  '  What- 
soever we   ask  we  receive  of  him,  because  we  keep  his 
commandments,  and  do  those  things  which  are  pleasing  in 


56  JESUS    THE  MEDIATOR. 

his  sight.'  Which  likewise  conducts  us  to  the  same  coii- 
ckision — that  prayer,  in  the  consistent  character  of  disciples, 
is  that  prayer  in  his  name,  which  meets  acceptance  and 
blessing. 

In  this  sense  it  is,  that  the  mediation  of  Christ  opens  the 
way  of  access  to  God.  And  in  this  doctrine,  as  there  is 
evidently  an  admonition  lor  the  presumptuous,  so  there  is 
encouragement  for  ihe  humhle  and  distrustful.  For  how 
abundantly  have  the  instructions,  the  aids,  the  invitations  of 
a  kind  and  compassionate  God  been  spread  forth,  to  make 
the  way  to  his  mercy  seat  accessible  and  free,  and  to 
remove  all  impediments  which  might  obstruct  or  alarm. 
How  graciously  has  the  Mediator  toiled,  how  earnestly  en- 
treated, how  willingly  suffered,  that  the  path  of  promise 
might  not  be  hidden,  and  that  none  of  God's  offspring  might 
leave  the  way  of  life  for  lack  of  a  cheering  voice,  or  an 
assisting  arm.  So  eminently  is  the  gospel  a  system  of 
grace  !  And  Oh,  with  what  devout  gratitude  should  we  con- 
template this  evidence  of  it!  Weak,  ignorant,  sinful^  in  our 
best  desires  and  purest  offerings,  and  therefore  oftentimes 
dreading  to  approach  directly  to  him  who  is  infinitely  pure 
and  '  cannot  look  on  sin  ;'  how  consoling  is  it  to  know, 
that  there  is  one  to  offer  encouragement  and  hope,  and 
lead  us  tenderly  by  the  hand  to  our  Father's  feet ;  one, 
who  himself  has  shared  our  infirmities,  and  can  therefore 
pity  them ;  who  has  himself  borne  our  weakness,  and  en- 
dured temptations,  though  without  sin  ;  and  who,  gentle 
and  forbearing,  'breaks  not  the  bruised  reed,  nor  quenches 
the  smoking  flax,'  and  utters  no  accents  to  the  humble 
and   believing,  but  those  of  encouragement  and  peace  ! 

Brethren,  let  us  remember  this  in  our  prayers,  let  us  be 
emboldened  and  consoled  by  it  in  our  apprehensions  and 
despondency.  '  Seeing  that  we  have  this  great  high  priest, 
Jesus  the  Son  of  God,  let  us  hold  fast  our  profession,  and 
come  boldly  to  the  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  to  help  in  time  of  need.' 


DISCOURSE  V. 


JESUS  THE  SAVIOUR. 


Matthew  i.  21. 

Jiiid  thou  shalt  call  his  name  Jesus  ;  for  he  shall  save  his  people 
from  their  sins. 

It  was  a  custom  among  the  Israelites,  of  which  frequent 
examples  are   recorded  in  their  sacred  books,  to  bestow 
upon  their  children  significant  names,  intimating  either  the 
feelings  of  the  parent,  or  the  circumstances  of  the  birth,  or 
the   character  and    destiny  of  the  offspring.       Such    are 
all  the  names  in  the  patriarchal  history ;  some  of  which,  as 
those  of  Israel  and  Sarah,  were  changed  in  commemora- 
tion of  some  epocii  in  their  lives,  or  to  mark  their  altered 
fortunes.      It  is  further  observable  respecting  this  custom, 
that  the  name  was  often   framed   by  a  combination  of  one 
of  the  names  of  God.     Thus  Isaiah  means  the  salvation  of 
the  Lord ;    Elisha,  salvation  of  God;    Elijah,    God  the 
Lord,  or  the  strong  Lord. ;  Elihu,  he  is  my  God  hirnsdf; 
Lemuel,  God  with  them;  and  a  child,  given  as  a  pledge  of 
deliverance  to  Judah  in  the  reign  of  Ahaz,  was  called  Im- 
manuel,  that  is,  God  ivith  us.     As  this  prophecy  was  also 
applied  to  the  Messiah,  he  is  on  that  occasion  once  called 
Lnmanuel ;  intimating  that  by  his  residence  among  men, 
the  presence  of  God  would  be  particularly  manifest.    There 
can  be  no  ground  then  for  the  opinion  that  this  name  im- 
plies a  divine  nature  in  Jesus,  as  if  the  very  God,  literally 
and  personally,  came  to  abide  with  us.      For,  as  we   see, 
this  application  of  the  name  of  God  to  men  was  a  common 
6 


58  JESUS    THE    SAVIOUR. 

thing ;  and  if  Christ's  being  once  called  Iramanuel  could 
argue  that  he  was  truly  God,  a  man's  being  always  called 
Elijah,  Elihu,  or  Lemuel  would  no  less  certainly  prove 
him  to  be  truly  God.  It  was  in  his  case,  as  in  the  others,  a 
significant  name,  and  not  an  assertion  of  personal  divinity. 

The  n?Lme  Jesus  is  also  one  of  appropriate  significancy.  Jt 
means  Saviour.  It  intimates  the  deliverance  which  he  was 
sent  to  accomplish.  It  designates  the  sense  in  which  he 
was  to  bless  the  world.  Thus  his  very  name  is  a  memorial 
of  his  office ;  so  tha^  we  cannot  speak  of  him  without  being 
reminded  both  of  the  honor  which  he  had  from  God,  and 
the  blessing  which  he  brought  to  men.  We  call  him 
Christ,  the  anointed  of  God  ;  Jesus,  the  Saviour  of  men. 

It  is  in  the  character  of  a  Saviour  that  we  are  to  consider 
him  at  this  time ;  in  doing  which,  we  may  follow  the  sug- 
gestion of  our  text,  and  inquire,  under  three  heads, 

I.  Whom  he  is  to  save  ; 

IT.  From  what  he  is  to  save ; 

III.  How  he  is  to  save  ; 
or,  in  other  words,  we  shall   speak  of  the   subjects,  the 
nature,  and  the  method  of  the  salvation  which  he  came  to 
effect. 

I.  We  are  to  consider,  whom  he  is  to  save.  Our  text 
says,  *  He  shall  save  his  people.^  Who  are  to  be  under- 
stood by  this  designation  ? 

If  we  reflect  for  a  moment  on  the  circumstances  under 
which  the  Messiah  came,  we  shall  perceive  that  the  Jewish 
nation  is  primarily  intended.  This  had  been  eminently  dis- 
tinguished as  God's  People,  having  enjoyed  for  ages  the 
peculiar  manifestations  of  his  favor.  Prophets  from  God 
had  spoken  of  the  time  when  his  grace  should  visit  them 
with  yet  higher  glory,  in  a  prince  and  deliverer  of  the  house 
of  David,  whose  splendid  reign  was  always  described  in 
closest  connexion  with  their  destinies.  To  them  accord- 
ingly, his  mission  was  addressed.  He  came  not  to  the  Gen- 
tiles, but  to  the  lost  sheep  of  Israel.  Among  them,  and 
for  them,  his  personal  labors  were  devoted.  For  them 
his  prayers  and  tears  were  given  to  the  last  moment  of 
his  life.      It  was  only  vdien  they  had  rejected  his  gospel 


JESUS    THE    SAVIOUR.  59 

with  incurable  obstinacy,  that  his  apostles  were  directed  to 
carry  its  message  to  other  nations.  '  It  was  necessary,'  as 
Paul  said,  'that  this  word  of  God  should  first  be  spoken  to 
them.'  It  was  therefore  fitting  that  he  should  be  announced 
as  the  Saviour  of '  his  people  ;'  and  this  theTather,  as  their 
deliverance,  which  was  the  first  object,  shall  be  the  final 
eftect  of  his  ministry.  That  alienated  and  broken  family 
shall  be  brou2;ht  back  to  its  inheritance,  and  '  all  Israel  be 
saved.' 

This,  however,  is  not  a  suflicient  answer  to  our  inquiry, 
for  salvafion  is  not  confined  to  this  people.  We  accord- 
ingly find  it  written,  that  '  he  came  to  seek  and  to  save 
that  which  was  lost.'  Who  are  intended  by  this  term  r 
How  lost  ?  By  what  means,  and  in  what  way,  lost  f  The 
answer  is,  lost  in  sin,  strayed  away  from  obedience  and 
goodness,  lost  therefore  to  happiness.  As  the  younger 
son,  who  departed  from  his  father's  house  and  became  a 
wretched  vagabond  in  a  strange  land,  is  on  that  account 
described  as  '  lost ;'  so  they  who  have  forsaken  God's  pa- 
ternal presence  and  service,  and  hved  in  thoughtless  and 
vicious  habits  of  disobedience,  till  the  peace  of  virtue  is 
gone,  and  the  misery  of  sin  overtakes  them,  are  also  said 
to  be  '  lost.'  And  how  truly  said  !  lost  to  duty,  and  there- 
fore to  happiness !  lost,  their  peace  of  mind,  their  serenity 
of  conscience,  honor,  comfort,  and  hope ;  strangers  to  his 
presence  who  made  them,  rebels  against  his  grace  who 
loves  them  ;  and — if  they  will  not  arise  and  come  to  their 
Father,  who  is  ready  to  welcome  their  returning  and  con- 
trite steps — perishing  with  the  famine  of  the  soul,  and  lost 
forever.  These  are  the  objects  of  the  Saviour's  compassion- 
ate search.  'This  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Christ  Jesus  came  into  the  world  to  save 
sinners.'* 

He  is  also  said  to  be  '  the  Saviour  of  the  world.'  For 
the  world  itself  was  lost.  The  knowledge  and  worship  of 
the  true  God  was  gone  from  it.  Men  groped  after  the  way 
of  acceptance  and  truth,  but  could  not  find  it.  Religion, 
the  true  mistress  of  human  virtue  and  happiness,  had  been 
thrust  aside,  and  bloody  superstition  and   impure  idolatry 


CO  JESUS    THE    SAVIOUR. 

reigned  in  her  stead.  '  Darkness  covered  the  earth  and 
gross  darkness  the  people,'  and  sin  and  misery  ruled  tri- 
umphant over  the  world  which  God  had  formed  for  happi- 
ness and  goodness.  Then  it  was  that  '  the  Father  sent  the 
Son  to  be  the  Saviour  of  the  world' — sunk  as  it  was,  in 
hopeless  corruption,  from  which  human  wisdom  had  striven 
10  raise  it  in  vain.  It  was  an  object  alone  worthy  oi  divine 
interposition.  If  mankind  had  been  incorrupt  in  religion 
and  morals,  there  iiad  been  no  occasion  for  a  special  mes- 
senger from  heaven,  no  necessity  for  his  supernatural  light, 
for  his  instructions  in  righteousness,  for  the  motives  to  re- 
pentance which  he  furnished,  for  the  solemn  warnings 
which  he  published,  for  the  holy  promises  which  he  pro- 
claimed, for  the  offers  of  pardon  which  he  brought.  Men 
might  have  been  ignorant  and  barbarous,  and  subjected  to 
all  the  miseries  of  this  transitory  state  ;  yet  if  they  had  been 
holy,  worshippers  of  God,  righteous  among  men,  where 
could  have  been  the  call  for  the  labors  and  sacrifices  of 
an  ambassador  of  God  ?  It  was  only  because  the  world 
was  lying  in  wickedness,  and  men  were  dead  in  trespasses 
and  sins,  that  God  sent  forth  his  Son  with  the  dispensation 
of  truth  and  grace.  And  to  whom  was  this  dispensation 
addressed  ^  To  all  that  have  need  of  it ;  to  all  that  are 
'  lost;'  to  'the  world  ;'  to  all  men.  There  is  no  exception, 
no  limitation.  The  gracious  proclamation  speaks  indiscrim- 
inately to  all,  and  offers  a  rich,  impartial,  unbounded  pro- 
vision, for  the  guidance  and  redemption  of  the  world. 

II.  We  were  to  consider,  in  the  next  place,  the  nature  of 
this  salvation,  or  from  what  Jesus  is  to  save.  '  He  shall 
save  his  people  from  their  sinsJ* 

This  is  in  perfect  conformity  with  the  remarks  already 
made.  The  great  root  of  evil  and  wretchedness  is  sin  ;  and 
its  prevalence  is  the  only  cause  which  renders  a  Saviour 
necessary.  Freedom  from  sin  is  freedom  from  all  essen- 
tial ill.  With  this  also,  the  language  of  Scripture  strikingly 
corresponds.  It  represents  salvation  to  consist  in  the  re- 
moval of  sin  and  its  consequences,  and  the  substitution  in 
its  place  of  holiness,  with  its  happy  consequences  and  last- 
ing rewards.     Jesus  came  '  to  put  away  sin  ;'  '  to  give  re- 


JESUS    THE    SAriOUE.  61 

pentance  and  remission  of  sins  ;'  '  to  bless  in  turning  away 
every  one  from  his  iniquities;'  *  to  redeem  from  all  iniqui- 
ty, and  purify  unto  himself  a  peculiar  people,  zealous  of 
good  works.'  This  is  the  constant  language  of  the  New 
Testament,  which  no  man  can  read  without  the  persuasion, 
that  a  moral  regeneration,  a  deliverance  from  the  power  of 
sin  and  perfection  in  purity  and  holiness,  is  the  purpose  to 
be  effected  by  the  gospel ;  that  in  this  consists  its  salvation, 
commencing  upon  earth,  and  consummated  in  the  glory 
and  bliss  of  eternity. 

A  strict  adherence  to  the  language  of  the  Scriptures  on 
this  point,  will  keep  us  from  the  error  of  imagining,  that  the, 
evil  from  which  Jesus  saves  is  the  curse  of  man's  original 
condition,  the  fearful  destiny  in  which  he  is  involved  by  na- 
ture. Now  it  is  not  only  perfectly  inconceivable  that  a 
benevolent  being  should  have  subjected  his  creatures  to 
such  a  miserable  fate,  prior  to  their  sinning,  or  even  to  their 
existing ;  but,  which  is  more  to  the  purpose,  the  sacred 
writers  perpetually  teach,  that  the  misery  to  be  saved  from 
is  that  of  sin,  not  of  natural  condition  ',  that  the  wrath  to  be 
escaped  is  that  which  visits  their  own  transgressions,  not 
that  which  awaits  them  because  they  are  men,  or  to  which 
they  are  naturally  subjected.  They  speak  of  no  evil  prior 
to  or  greater  than  that  of  sin.  They  speak  of  no  curse 
antecedent  to  this,  or  independent  of  it.  And  they  propose 
to  save  from  this  as  the  grand,  the  essential,  the  all  com- 
prehensive ill,  leading  to  infinite  consequences  of  wretched- 
ness and  despair. 

We  are  very  ready  to  suppose  that  the  work  of  redemp- 
tion is  some  expedient  for  getting  rid  of  the  punishment 
due  to  sin — as  if  that  were  of  all  things  the  most  to  be  de- 
sired ;  and  thence  we  are  easily  led  to  persuade  ourselves, 
that  we  may  so  take  advantage  of  the  work  which  has 
been  wrought  as  to  escape  the  punishment;  though  we  may 
not  have  relinquished  the  sin.  Thus  to  avoid  the  penalty, 
and  yet  enjoy  the  transgression,  has  always  been  a  chief 
object  of  false  religions,  and  men  would  fain  believe  that  it 
has  been  accomplished  in  the  true.  But  let  us  not  be  de- 
6* 


62  JESUS    THE    SAVIOUR. 

ceived.  No  such  preposterous  compromise  has  been 
made.  It  is  inconsistent  with  all  that  we  have  been  taught 
either  by  experience  or  religion.  For  what  says  experi- 
ence ?  The  penalty  of  sin  often  continues  to  visit  the  sin- 
ner long  after  he  has  repented  and  reformed.  The  imj)ie- 
ty,  indiscretion,  and  vices  of  youth,  for  example,  are  follow- 
ed with  suffering  and  shame  through  life,  and  burden  the 
memory  with  bitter  thoughts  as  long  as  reflection  lives. 
But  it  would  not  be  so  if  the  grand  design  were  simply  to 
provide  an  escape  from  punishment,  or  to  devise  some 
means  of  abolishing  it.  In  this  case  all  such  suffering  must 
have  been  done  away  at  once.  Let  us  not  then  be  deceived. 
Even  the  assurance  of  pardon,  is  no  assurance  that  the  con- 
sequences of  transgression  shall  be  altogether  removed. 
For  what  says  the  Scripture  ?  'Thou  wast  a  God  that  for- 
gavest  them,  though  thou  tookest  vengeance  on  their  iniqui- 
ties.' 

And  if  wo  inquire  of  religion,  as  taught  either  by  nature 
or  by  revelation,  what  is  it,  in  strict  truth,  which  God 
designs  especially  to  promote  by  liis  government  and  his 
dispensations  ?  Happiness  ?  Yes,  unquestionably.  But 
how  ?  happiness  only  f  at  any  rate  ?  of  any  description  ? 
If  so,  there  were  no  need  of  laws  and  restraints,  and  moral 
means,  and  insthutions  of  discipline  and  instruction  ;  for  he 
might  by  the  arbitrary  appointments  of  his  will  lavish  it 
abundantly  on  his  creatures.  But  surely  it  is  not  so. 
Being  a  holy  God,  whose  abhorrence  of  sin  is  equal  to  his 
desire  of  happiness,  and  in  whose  view  there  is  no  true 
happiness  where  there  is  not  holiness ;  he,  therefore,  makes 
holiness  the  primary  object  of  his  government,  and  the 
moral  perfection  of  his  offspring,  the  favorite  pur])ose  of 
his  dispensations.  Nothing  will  answer  in  the  place  of  this. 
He  cannot  be  satisfied  by  some  plausible  device  for  remit- 
ting punishment,  nor  by  shifting  it  off  upon  some  other  than 
the  transgressor,  nor  even  by  arbitrarily  excluding  all  suf- 
fering from  his  universe.  It  is  not  suffering,  but  sin,  which 
he  would  exterminate  ;  he  could  esteem  no  salvation 
accomplished  for  his  children,  until  this  principle  of  all  evil 
is  itself  utterly  eradicated. 


JESUS    THE    SAVIOUR.  63 

Let  us  not,  then,  be  deceived  in  regard  to  the  nature  of 
this  salvation.  It  is  not  the  abolition  of  punishment,  but  of 
sin.  As  when  a  man  is  saved  from  a  disease,  it  is  by  re- 
moving the  disease,  that  is,  by  curing  him  of  it ;  so  he  is 
saved  from  his  sins  by  being  rid  of  them.  It  would  avail 
little  to  deliver  the  sick  man  from  his  pangs,  if  his  disoider 
were  still  unreheved,  and  bearing  him  down  imperceptibly 
to  the  grave.  And  it  would  avail  little  to  deliver  the  sinner 
from  punishment,  and  the  sufferings  which  follow  in  the 
train  of  vice,  if  his  evil  dispositions  were  left  unrebuked. 
For  while  he  remains  a  moral  being,  he  may  choose  for 
himself  what  happiness  he  pleases,  yet  if  he  cannot  relish 
that  of  virtue,  he  will  find  no  content.  Let  his  fetters  be 
stricken  off,  let  the  fire  be  quenched,  and  the  gnawing 
worm  be  dead  ;  open  to  him  the  rich  paradise  of  heaven, 
and  give  him  place  among  the  obedient  and  holy  worship- 
pers around  the  throne  of  God  ;  yet  if  he  have  not  been 
redeemed  from  sin,  nor  his  affections  reclaimed  from  its 
love,  there  is  no  beauty  nor  bliss  for  him  there  ;  but  he 
wanders  among  them  a  discontented  stranger,  self-torment- 
ing and  solitary,  without  compLmio;],  enjoyment  or  home — 
his  depraved  habits  and  corrupted  taste  rendering  insipid 
and  loathsome,  the  light  and  felicity  of  eternity. 

III.  We  were  to  consider,  in  the  third  place,  the  manner 
in  luhich  this  salvation  is  effected;  or  hoiv  Jesus  saves 
from  sin. 

The  main  point  to  be  insisted  upon  under  this  head  is, 
that  the  character  of  the  means  must  be  conformable  to 
that  of  the  end  to  be  gained.  The  end  to  be  gained,  as 
we  have  just  seen,  is  a  moral  salvation.  Our  Lord  must 
consequently  have  employed  moral  means.  The  misery 
from  which  man  is  to  be  delivered,  originates  in  and  de- 
pends upon  the  wrong  state  of  his  mind  and  affections.  It 
is  to  be  removed,  it  can  be  removed,  by  no  arbitrary 
appointments  of  place  or  condition,  by  no  exertion  of  abso- 
lute power,  like  the  striking  off  of  chains  at  a  blow.  It 
can  be  only  by  the  operation  of  spiritual  and  moral  reme- 
dies, suited  to  the  spiritual  and  moral  malady,  which  shall 


64  JESUS    THE    SAVIOUR. 

act  gradually  on  the  spirit,  and  restore  it  to  health,  vigor, 
and  virtue. 

The  christian  dispensation  is  a  provision  of  means  for  the 
regeneration  of  free,  intelligent,  voluntary  agents,  existing 
in  a  state  of  probation.  Now  it  is  essential  to  the  nature 
of  such  beings,  in  such  a  state,  that  they  be  subjected  to  a 
moral  government,  and  be  influenced  through  a  moral 
process.  If  it  were  otherwise,  then  He,  who  desires  the 
salvation  of  all,  and  has  evinced  that  desire  by  tlie  costly 
apparatus  of  his  dispensations  from  the  beginning  of  the 
world,  need  only  to  have  spoken  the  word,  and  all  would 
have  been  changed  at  once  into  iioly  and  happy  beings. 
But  this  has  not  been  done,  because  it  would  be  inconsist- 
ent with  their  very  nature  ;  would  defeat  the  very  purpose 
of  probation ;  would  put  an  end  to  their  moral  agenry,  and 
convert  them  into  merely  mechanical  instruments,  incapable 
of  either  choosing  or  attaining  virtue.  Designing,  there- 
fore, to  treat  them  agreeably  to  the  nature,  which  he  has 
bestowed  upon  them,  and  which  he  would  not  char.ge  nor 
contradict,  he  has  instituted  corresponding  means  of  solva- 
tion. He  has  not  sent  his  Son  to  touch  them  with  a  wand, 
to  re-create  them  by  some  inexplicable  and  unpariicipated 
operation,  lilce  a  spell  or  charm.  But  to  '  sanctify  them 
through  the  truth;'  to  '  justily  them  through  faith;'  to  re- 
generate them  '  by  the  word  of  God.' 

It  is  plain,  then,  that  there  is  nothing  either  arbitrar)^  or 
compulsory  in  the  gospel  dispensation.  Salvation  is  of- 
fered to  men,  but  not  forced  upon  them.  It  is  left  to  de- 
pend upon  the  use  which  is  made  of  those  privileges  and 
aids,  which  the  grace  of  God  has  bestowed.  It  is  thus 
entirely  conditional.  It  is  dependent  on  every  man's  free 
choice.  If  he  will  go  into  the  ark,  lo,  it  is  open,  and  there 
is  room  enough  ;  but  he  is  not  compelled  to  go  in.  The 
waters  of  life  flow  by  him  in  copious  and  inviting  streams  ; 
if  he  will  come  and  take  them,  he  shall  live  forever ;  but 
let  him  act  his  own  pleasure,  there  is  no  constraint.  The 
table  of  heaven  is  spread,  and  urgent  invitations  are  sent 
abroad,  and  a  joyous  welcome  awaits  those  who  will  be 
guestSi      But  it  rests  with  themselves  to  accept  or  refuse." 


JESUS    THE    SAVIOUR.  65 

Jesus  has  thrown  wide  the  doors  of  everlasting  day,  and 
poured  a  strong  light  on  the  true  path  of  peace.  He  has 
placed  himself  at  its  entrance,  to  invite  and  urge  and  warn 
men — by  their  allegiance  to  God,  by  the  miseries  of  their 
present  condition,  by  die  welfare  of  their  souls,  by  the  in- 
conceivable glories  of  heaven — to  pursue  the  way  of  holi- 
ness and  life.  He  has  offered  them  guidance,  direction, 
aid  and  blessing.  They  need  but  come  to  him,  and  they 
shall  have  life. 

It  is  thus  that  salvation  is  hy  grace.  Grace  provides  the 
means.  Sinful  and  undeserving  man,  by  an  act  of  essential 
benignity,  hy  the  unmerited  favor  of  divine  love,  is  put  in 
the  condition  to  escape  from  sin,  and  reach  the  bliss  of 
heaven.  It  is  a  general  provision  for  the  human  race  ;  not 
a  plan  for  the  recovery  of  a  selected  few,  nor  a  favor  be- 
stowed upon  individuals  ;  but  an  impartial  offer  of  mercy 
to  all — which  offer  having  been  made,  and  the  opportunity 
having  been  given,  each  one  is  then,  separately,  to  '  work 
out  his  own  salvation  with  fear  and  trembling.'  The  grace  of 
God  makes  the  most  ample  and  munificent  provision,  even, 
as  it  were,  the  wings  of  an  angel  ibr  his  flight  upward  ;  but 
if  he  will  not  stretch  them  and  rise,  it  sends  down  no  char- 
iot of  fire  to  bear  away  his  reluctant  soul. 

I  do  not  know  that  this  portion  of  the  subject  needs  fur- 
ther illustration  ;  but  we  may  readily  find  it,  by  recurring 
to  the  history  of  the  Old  Testament.  Tiie  expressions 
which  are  applied  to  the  christian  salvation,  were  also  ap- 
plied to  the  deliverance  of  the  Israelites  from  bondage  in 
Egypt.  They  were  said  to  be  '  redeemed'  and  '  saved,' 
and  the  name  given  to  their  leader  into  Canaan  was  that 
of  Saviour.  Joshua  is  the  same  name  as  Jesus.  Now 
that  people  were  '  saved'  and  'redeemed,'  through  the  mi- 
raculous means  of  salvation  which  God  with  a  strong  hand 
brought  to  them,  and  by  their  using  those  means  accord- 
ing to  his  connnandments.  He  ledeemed  them,  not  by 
literally  paying  any  ransom  to  their  masters,  nor  by  provid- 
ing substitutes  in  their  stead,  nor  by  offering  in  any  way  an 
equivalent  for  their  service ;  but  by  opening  for  them  a 
w^ay  of  escape,  through  which  they  might  pass  to  Heedom 


CG  JESUS    THE    SAVIOUR. 

and  independence,  and  guiding  them  in  it  by  his  presenee 
and  power.  So  does  he  save  us  through  Jesus  Christ — by 
opening  to  us  a  free  path  of  escape  from  sin  and  misery, 
and  guiding  and  aiding  us  in  it,  through  the  perils  of  life  to 
our  heavenly  home.  These  cases  illustrate  one  another. 
In  each  the  gracious  power  of  God  opened  the  way  and 
provided  the  means  ;  and  in  each,  man  nuist  walk  in  the 
way  and  use  the  means  ;  else,  instead  of  inheriting  the 
blessing,  he  perishes  in  the  wilderness. 

But  what  arc  the  means  of  salvation  which  Jesus  has 
thus  instituted  r  They  are,  in  one  word,  the  revelation  which 
he  has  made  of  the  doctrines  and  promises  of  true  religion, 
and  whatever  provision  exists  for  perpetuating  and  promot- 
ing its  influence.  Divine  truth  is  the  great  instrument  of 
regeneration  and  sanctification.  Every  circumstance  in 
the  communication  of  this  which  tends  to  insure  its  efiica- 
cy,  is  part  of  that  great  system  of  means  by  which  Jesus 
would  operate  for  the  redemption  of  man.  The  ministry 
and  death  of  our  Lord  himself,  the  recorded  word  of  the 
New  Testament,  the  establishment  of  teachers  and  a 
church,  the  institutions  of  worship,  preaching,  and  ordi- 
nances;— the  arguments  which  convince  the  understanding, 
the  commandments  which  control  the  conduct,  the  motives 
which  persuade  the  will  and  subdue  the  passions,  the  en- 
treaties which  move  the  affections,  the  warnings  which 
assail  the  fears  and  the  promises  which  elevate  the  hopes  ; 
all  being  adapted  by  a  moral  operation  to  lead  men  to  faith, 
repentance,  and  holiness,  are  to  be  regarded  as  constitut- 
ing a  vast  and  universal  system  of  means,  wiiich  Christ  was 
sent  to  establish,  to  maintain,  and  to  superintend  ;  which 
operates  uniformly  and  uninterruptedly,  like  the  sun  and  air 
and  dew  upon  the  natural  creation  ;  always  active  and  fer- 
tilizing, but  needing  the  co-operation  of  human  labor  for 
their  complete  and  best  effect. 

The  efficacy  of  these  means  is  essentially  promoted  by 
their  association  with  the  personal  labors  and  sufferings  of 
him,  who  died  to  establish  them  among  men.  By  that 
painful  but  voluntary  death,  he  gave  the  most  solemn  proof 
of  the  infinite  value  of  his  work.     He  exhibited  the  most 


JESUS    THE    SAVIOUR.  GT 

disinterested  evidence  of  his  own  earnestness  and  love. 
He  made  the  most  affecting  manifestation  of  the  strength  of 
the  divine  abhorrence  of  sin,  and  of  the  greatness  of  the 
divine  compassion  for  man.  It  was  thus  provided,  that  if 
any  had  been  unaffected  by  his  teaching,  uninfluenced  by 
his  example,  unmoved  by  the  wonders  of  his  life,  and  the 
holy  tenderness  and  zeal  with  which  he  had  devoted  him- 
self for  them  ;  they  might  at  least  be  touched  when  they 
should  see  him  pouring  out  his  soul  for  them  in  death,  aiid 
so  be  won  by  his  cross.  And  with  how  many  has  it  proved 
so  !  They  have  resisted  all  his  teaching,  persuasion,  and 
entreaty  ;  they  have  been  able  to  see  without  emotion,  the 
beauty  of  his  spotless  life,  and  his  laborious  benevolence. 
But  when  they  were  brought  to  his  cross,  and  saw  that  he 
was  not  only  willing  to  teach  and  rule  them,  but  with  un- 
paralleled love  to  die  for  them  ;  they  have  been  able  to 
resist  no  longer.  Their  hard  hearts  have  melted.  Their 
proud  spirits  have  yielded.  In  the  moment  of  tenderness  ^ 
they  have  abjured  their  sins,  and  resolved  to  live  unto  him 
*  who  loved  them  and  gave  himself  for  them.' 

Is  it  thus  that  we  have  applied  to  ourseh^es  the  rich 
grace  of  the  gospel  ?  Have  we  thus  felt  the  pov/er  of  its 
motives  and  laws,  and  surrendered  our  souls  to  the  influ- 
ence of  its  holy  and  benevolent  spirit  ?  Have  we  experi- 
enced the  worth  of  the  doctrines  and  promises  of  a  gracious 
Saviour  ? 

That  we  need  all  this,  how  can  we  be  ignorant !  Liable, 
as  we  are,  to  infirmity  and  temptation,  subjected  to  evil 
passions,  exposed  to  stray  from  duty,  and  God,  and  peace, 
in  pursuing  the  concerns  of  the  world  ;  how  much  and  how 
constantly  do  we  need  the  instructions  and  sanctions  of  our 
divine  master,  the  encouragement  of  his  promises,  and  the 
aid  which  he  provides  from  above  !  If  we  listen  to  his 
awful  and  delightiul  revelations,  and  fill  our  hearts  witli  a 
commanding  and  habitual  sense  of  them  ;  then  the  power 
of  sin  is  weakened  ;  its  sceptre  and  chains  are  broken  ;  we 
go  forward  in  the  light  and  liberty  of  the  children  of  God. 
'  The  son  has  made  us  free,  and  we  are  free  indeed.'  But 
if,  slighting  these   means  of  guidance   and  salvation,  we 


GS  JESUS    THE    SAVIOUR. 

seek  to  pass  forward  unsupported  and  alone ;  how  serious 
is  the  danger  that  we  sliall  be  lost  in  error,  overcome  by 
temptation,  corrupted  by  tlie  world,  and  miserable  in  the 
end.  For  where  is  there  security,  except  where  Christ 
has  provided  it  .^  Where  is  there  'joy  and  peace,'  except 
'  in  believing  .^'  And  '  how  shall  we  escape,  if  we  neglect 
so  great  salvation  ?' 

Is  there  any  one,  then,  moved  by  such  considerations, 
anxious  for  the  welfare  of  his  soul,  and  earnest  to  know, 
wiiat  he  shall  do  to  be  saved  ?  Let  him  receive  in  answer 
the  words  of  the  apostle ;  '  Believe  in  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved.'  Every  direction  and 
every  preparation  is  included  in  futh  ;  for  when  you  have 
gone  with  faith  to  the  word  of  the  Saviour,  you  trust  an 
infallible  guide,  who  cannot  lead  you  astray.  A  true  faith 
and  reliance  on  him,  will  insure  to  you  the  right  influence 
of  the  means  he  has  provided,  and  the  spiritual  aid  he  has 
promised. 

Do  you  ask  further,  how  you  shall  attain,  cherish,  culti- 
vate this  faith  ?  Let  it  be  answered,  by  diligent  and 
earnest  attention  to  the  means  of  religion.  Hope  for  no 
attainments,  except  you  use  the  means  for  arriving  at  them. 
Least  of  all  expect  a  powerful  and  ruling  faith  in  Christ, 
without  the  luost  devoted  use  of  the  means  which  he  has 
instituted.  Be  instant  in  prayer  ;  be  frequent  in  medita- 
tion ;  study  the  scriptures ;  be  punctual  at  the  worship 
and  ordinances  of  God's  house  ;  seek  instruction  from 
the  works  of  pious  men,  and  in  the  conversation  of 
those  who  are  themselves  religious.  Use  these  methods 
vigilantly  and  perseveringly.  It  is  not  the  occasional  use 
of  them,  occasional  reading,  meditation,  and  prayer,  which 
will  keep  the  heart  right,  or  maintain  the  ascendancy  of 
religious  principle.  The  habit  is  necessary.  These  things 
must  be  done  customarily  and  constantly.  For  the  prin- 
ciple of  the  religious  artection,  which  rests  ultimately  in 
God,  is  like  tliat  of  the  child  to  its  parents.  And  how  is  it 
that  that  affection,  not  in  a  few,  but  nearly  witnout  excep- 
tion, in  all  children,  is  rendei'ed  so  strorc;,  lively,  and  per- 
manent :     The  reason  is  that  the  cliiid  i&  always  with  its 


J*ESUS    THE    SAVIOUR.  69 

parents,  continually  lives  with  them  and  speaks  with  them, 
knows  and  feels  that  it  receives  every  thing  from  them, 
their  image  becomes  inwoven  with  all  its  thoughts,  affec- 
tions, and  plans,  and  makes  part  of  its  essential  happiness. 
Any  man  that  will  take  care  to  be  thus  always  with  God, 
to  think  of  him,  and  to  refer  to  him,  and  to  make  the 
messages  of  his  love  by  Jesus  Christ  as  familiar  as  a 
mother's  accents  of  love  to  her  child  ;  may  render  his 
religious  principle  as  strong  and  fervent.  But  the  filial 
affection  of  the  most  devoted  child  in  the  land,  might  be 
chilled  and  destroyed,  if  he  kept  himself  as  httle  acquainted 
with  his  parents,  as  many  men  are  with  God.  Learn  wis- 
dom from  this  example.  Have  not  the  folly  to  hope  for 
the  great  end,  except  you  devotedly  pursue  the  prescribed 
means.  It  is  these  upon  which  God  pours  the  blessing, 
and  which  shall  guide  us  at  last  '  through  faith  unto  salva- 
tion.' 


DISCOURSE  VL 


JESUS  THE  HIGH  PRIEST. 


Hebrews  ix.  26. 

But  now,  once,  in  the  end  of  the  world,  hath  he  appeared  to  put  away 

sin  by  the  sacrifice  of  hiviself. 

It  is  observable  of  the  manner  in  which  the  apostles 
speak  of  our  Lord,  that  they  seem  anxious  to  accumulate 
expressions  which  shall  evince  their  admiration  and  devo- 
tion. And  in  order  to  excite  in  others  the  same  sentiments,  n 
they  take  care  to  select  such  language  and  illustrations,  as 
shall  convey  to  their  minds  the  most  favorable  impressions 
concerning  his  excellence  and  dignity.  These  are  conse- 
quently varied  according  to  the  previous  opinions  and  hab- 
its of  tliose  whom  they  address ;  since  that  illustration 
which  should  ascribe  to  him  the  highest  honor  in  the  opin- 
ion of  one,  might  be  associated  in  the  mind  of  another  with 
very  opposite  feelings.  This  is  only  saying  in  other  words, 
that  they  adapted  themselves  to  the  habits  of  thinking  and 
state  of  mind  of  those  whom  they  addressed.  This  is  what 
Paul  means  when  he  says,  '  that  he  became  all  things  to  all 
men,  that  he  mijrlit  by  all  means  save  some.'  It  was  on 
this  principle,  that  he  strove  to  win  the  attention  of  the 
Athenians,  by  representing  the  God  whom  he  would  preach 
to  them,  not  as  a  strange  divinity,  but  as  that  'Unknown 
God'  whom  they  already  worsliipped  ;  and  that  he  quoted 
to  them,  in  corroboration  of  liis  doctrine,  the  words  of  '  one 
of  tiieir  own  poets.' 

It  is  upon  this  principle,  also,  that  the  epistle  to  the  He- 
brews is  written.      It  is  designed  to  conciliate  the  Jews  to 


JESUS    THE    HIGH    PRIEST.  71 

the  new  religion,  by  exhibiting  it  in  such  lights  and  under 
such  illustrations,  as  would  render  it  to  them  most  effective. 
In  order  to  this,  the  author  institutes  a  parallel  between 
some  portions  of  the  Mosaic  and  the  Christian  institutions. 
The  Jews  would  seem  to  hav^e  felt  it  as  an  objection  to  the 
doctrines  of  our  Lord,  that  they  threatened  the  abolition  of 
the  ancient  ceremonials ;  and  many,  who  could  hardly 
doubt  that  he  was  the  Chi'ist,  were  yet  ready  to  regard  it 
as  a  deficiency  in  his  system,  that  it  provided  no  splendid 
temple,  nor  sanctuary,  no  sacrifices,  nor  priests,  like  the 
venerable  faith  which  had  been  communicated  to  their 
fathers.  To  meet  this  very  natural  feeling  among  his  coun- 
trymen, the  apostle  explains  to  them,  that  these  things  may 
be  considered  as  existing  in  the  Christian  no  less  than  in 
the  Jewish  dispensation.  Heaven  is  a  temple,  and  that 
pai't  of  it  which  is  accounted  the  peculiar  residence  of  God, 
may  be  called  the  sanctuary,  or  holy  of  holies.  The  death 
of  Christ,  considering  its  moral  cause  and  purposes,  may  be 
deemed  a  sacrifice  ;  and  he  himself,  considering  the  de- 
sign of  his  office,  may  be  regarded  as  our  high  priest.  And 
not  only  so,  but  it  is  a  more  splendid  temple,  a  richer  sac- 
rifice, a  greater  liigh  priest.  He  would  thus  make  it  appear, 
that  the  Mosaic  religion  had  no  advantage  over  the  Chris- 
tian in  respect  to  ordinances ;  that,  in  truth,  it  had  possess- 
ed only  the  shadow,  of  which  the  substance  is  in  the  gospel. 
Under  the  first  covenant  there  was  a  tabernacle  magnifi- 
cently furnished,  which  he  describes;  under  the  second 
covenant  there  is  '  a  greater  and  more  perfect  tabernacle, 
not  made  with  hands.'  Into  that,  the  high  priest  entered 
with  the  blood  of  beasts  ;  so  did  Christ  into  this,  with  his 
own  blood.  Under  that  covenant,  the  sign  of  cleansing  and 
pardon  was  '  the  blood  of  bulls  and  of  goats,  and  the  ashes 
of  a  heifer  sprinkling  the  unclean ;'  under  this,  it  is  the 
blood  of  Jesus  Christ,  '  who,  through  the  eternal  spirit, 
offered  himself  to  God.'  But  the  Jewish  high  priest  offer- 
ed for  himself  as  well  as  for  the  people  ;  Jesus  is  greater, 
who  needs  no  offering  for  himself.  The  Jewish  high  priest 
offered  every  year  ;    but  Christ,  only  '  once,  now,  in  the 


72  JESITS    THE    HIGH    PRIEST. 

end  of  the  world,  hadi  appeared,  to  put  away  sin  by  the  sac- 
rifice of  himself.' 

Upon  the  parallel  thus  instituted  by  the  apostle,  two  re- 
marks may  be  made.  First,  it  is  observable,  that  in  ad- 
dressing the  Hebrews,  nothing  coiUd  be  more  natural,  or 
more  likely  to  attract  their  regard  to  the  new  faith.  It  was 
illustrating  the  higli  dignity  of  our  Lord,  and  the  purpose  of 
his  office,  in  a  manner  conformable  to  their  previous  relig- 
ious associations  and  habits.  It  thus  adapted  itself  to  their 
sacred  prejudices,  and  prepared  the  way  for  the  gradual 
removal  of  them.  And  secondly,  as  it  was  a  mode  of  il- 
lustrating our  Lord's  character  and  office  peculiarly  suited 
to  them ;  so  it  is  one  which — with  the  exception  of  a  few  in- 
cidental allusions,  and  the  occasional  occurrence  of  sacrifi- 
cial terms — is  nevef  used  except  in  reference  to  them,  nor 
by  any  writer  except  the  author  of  this  epistle.  To  other 
nations,  indeed,  not  familiar  with  the  religious  persons  and 
institutions  of  the  Mosaic  law,  this  mode  of  illustration  is 
difficult  to  be  appreciated.  After  the  best  explanations  it 
remains  not  a  little  obscure.  This  circumstance  deserves 
to  be  considered,  because  it  may  convince  us  that  the  essence 
of  our  Lord's  office  does  not  consist  in  this  form  of  repre- 
senting it ;  since  if  it  did,  it  would  be  the  general  form ; 
and  instead  of  being  nearly  confined  to  one  epistle,  would 
be  in  ordinary  use  among  the  apostles,  and  the  title  of  high 
priest  as  familiar  as  that  of  Saviour.  Jesus  himself  could 
not  have  passed  through  his  whole  ministry  without  allud- 
ing to  it,  nor  the  apostles  have  been  utterly  silent  respecting 
it  in  their  preaching,  as  from  the  book  of  Acts  they  appear 
to  have  been.  We  owe  to  it  some  of  the  most  interesting 
and  affecting  views  of  our  Lord's  offices  ;  but  they  never 
would  have  been  given  in  the  same  form  to  any  of  the  Gen- 
tile Christians,  and  cannot,  therefore,  as  regards  the  form, 
be  essential  to  their  right  apprehension.  Our  object  must 
be  to  ascertain  the  great  and  leading  truth  couched  beneath 
these  representations ;  to  separate  what  is  essential  from 
what  is  accidental,  and  take  the  substance  rather  than  the 
form. 

In  order  to  this  let  us  briefly  examine  the  language  of 


JESUS    THE    HIGH    PR[EST.  US 

the  epistle,  and  show  what  inferences  should  be  drawn  from 
it  for  the  direction  of  our  faith  and  affections. 

The  apostle  represents  our  Lord  as  holding  the  same 
place  in  the  christian  system  which  the  high  priest  had 
maintained  in  the  Jewish.  He  had  already  described  him 
as  sustaining  the  office  of  Mediator,  like  Moses  in  the  pre- 
vious dispensation ;  and  now,  that  he  may  show  how  all 
honor  is  accumulated  on  him,  and  that  he  has  a  name  above 
every  name,  he  declares  him  to  hold  in  the  church  forever 
that  most  sacred  function  and  high  place  of  government, 
which  had  formerly  passed  from  one  to  another  in  the  fam- 
ily of  Aaron. 

The  high  priest  was  the  chief  religious  personage,  or,  as 
we  may  say,  the  head  of  the  ancient  church.  He  possess- 
ed a  dignity  of  office  and  a  sacredness  of  person  to  which 
none  else  approached.  He  had  the  supreme  charge  over 
all  holy  places,  things,  and  services.  He  alone  had  permis- 
sion to  enter  the  most  holy  place,  and  that,  only  on  the 
most  solemn  occasion  and  in  the  most  imposing  ceremony. 
To  this  high  office  there  is  no  successor  in  the  christian 
church,  but  Jesus  Christ.  He  is  the  only  rightful  head, 
and  such  he  continues  forever. 

The  most  remarkable  circumstance  in  the  duty  of  the 
high  priest,  to  which  especial  reference  is  had  in  this  epis- 
tle, was  his  entering  once  a  year  into  the  holy  of  holies  to 
make  atonement  for  the  sins  of  the  people.  In  this  he  was 
distinguished  from  the  other  priests,  who  might  offer  other 
sacrifices  in  the  outer  court,  but  might  not  enter  the  holiest 
place,  nor  participate  in  that  peculiar  rite.  Upon  that  oc- 
casion he  was  first  to  make  atonement  for  himself  and  his 
household,  by  burning  incense  before  the  mercy  seat,  and 
sprinkling  the  blood  of  the  bullock  seven  times  upon  it  and 
before  it.  He  was  then  to  slay  a  goat  as  a  sin  offering  for  the 
people,  and  in  like  manner  to  sprinkle  the  blood  upon  and 
before  the  mercy  seat,  and  make  an  atonement  for  the  holy 
place,  for  the  tabernacle,  for  the  altar,  and  for  the  people. 
He  was  then  to  take  another  goat,  and  laying  his  hands  on 
its  head,  confess  over  it  all  the  sins  of  the  people,  '  putting 
7* 


74  JESUS    THE    HIGH    PRIEST. 

them  upon  the  head  of  the  goat,'  and  then  send  liim  away 
into  the  wilderness,  '  that  he  might  bear  away  their  sins  into 
a  land  not  inhabited.'"^ 

This  is  the  scene  to  which  particular  allusion  is  made  in 
what  is  here  said  of  the  high  priest's  office.  The  essential 
point  upon  which  stress  is  laid — for  we  are  not  to  seek  a 
parallel  in  every  minute  detail — may  be  found  expressed 
in  the  words  of  our  text.  The  object  of  that  service,  like 
that  of  our  Lord's  ministry,  was  '  to  put  away  sin.'  The 
high  priest  having  entered  the  holiest  place,  with  the  blood 
of  the  sacrifice,  put  the  sins  of  the  people  on  the  head  of 
the  goat,  and  sent  them  away.  Jesus  entered  into  heaven, 
says  the  apostle,  with  his  own  blood,  and  '  put  away  sin  by 
the  sacrifice  of  himself.'  The  purpose  is  the  same  in  both 
instances ;  and  the  means  were  so  far  similar,  as  that  the 
shedding  of  blood  is  insisted  upon  in  each.  The  inquiry 
therefore  is  suggested,  in  what  sense  are  we  to  understand 
that  sin  is  put  away  by  the  effusion  of  blood  in  sacrifices. 

There  are  two  senses  in  which  sin  may  be  said  to  be 
'  put  av;ay.'  The  first  is  the  literal  and  absolute  sense, 
when  a  man,  having  reformed  and  become  righteous,  is  no 
longer  a  sinner.  His  sins  are  in  the  strictest  sense  put 
away,  because  in  fact  they  no  longer  exist.  The  other  is 
a  figurative  or  ritual  sense — when  any  one  is,  in  certain 
circumstances,  considered  or  treated  as  holy  and  free  from 
sin,  because  of  certain  ritual  formalities  and  conditions.  In 
such  case  sin  is  said  to  be  '  put  away,'  because  in  respect 
of  ceremonial  privileges  and  external  religious  advantages, 
the  ill  consequences  and  incapabilities  of  a  sinful  state  are 
removed. 

Now  it  is  clearly  in  the  latter  sense  only,  diat  sins  could 
be  removed  by  the  sacrifices  of  the  Jewish  law,  and  by  the 
annual  propitiation.  By  the  sprinkling  of  blood  on  the 
mercy  seat,  the  peo})le  were  not  actually  made  righteous, 
nor  were  their  sins  truly  carried  away  by  the  scape  goat 
into  the  desert.  It  was  wholly  a  ceremonial  and  em- 
blematical scene.     It  was  an  appointed  sign  of  ceremonial 

^  Leviticus,  xvi. 


JESUS    THE    HIGH    PRIEST.  75 

absolution.  God,  as  the  king  of  the  people,  had  establish- 
ed this  method  of  proclaiming  from  year  to  year,  that  they 
should  be  treated  as  free  from  sin,  and  be  still  favored  as 
his  peculiar  people.  Not  because  by  this  act  they  became 
sinless,  nor  because  their  transgressions  were  sufficiently 
punished  in  the  sufferings  of  the  bullock  and  the  goats. 
For  this  same  atonement  was  extended  to  the  lioly  place, 
the  altar,  and  the  tabernacle.  They  were  all  purged  by  the 
sauie  sacrifice,  though  they  had  been  guilty  of  no  sin.  It 
could  not  therefore  be  designed  as  an  actual  puiification  of 
the  people,  but  as  emblematical  merely.  It  could  have  no 
effect  to  change  the  mind  of  God  in  regard  to  them,  or  his 
dealings  toward  them  ;  it  could  only  manifest  his  propitious 
disposition,  and  proclaim  his  gracious  Ibrbearance. 

Beneath  all  this  however,  there  was  doubtless  couched 
a  moral  meaning  and  a  mornl  lesson.  It  was  all  combined 
with  positive  instructions  concerning  duty  and  strongest 
prohibifions  of  vice.  For  the  grosser  sins  no  sacrifice  was 
appointed  ;  and  none  were  availing,  in  any  case,  to  actual 
pardon  and  acceptance,  except  the  transgressor  were  peni- 
tent and  reformed.  The  most  explicit  language  on  this 
point  is  frequent  throughout  the  Old  Testament.  There 
was  a  spiritual  meaning  to  these  rights ;  but,  like  other  acts 
of  worship,  they  procured  no  spiritual  blessings,  except  to 
the  pious  and  obedient.  To  impress  lessons  of  piety  and 
obedience  was  one  purpose  of  their  institution  ;  and  this 
was  very  much  effected  by  the  character  of  clemency  and 
readiness  to  forgive  which  they  perpetually  attributed  to  the 
Almighty ;  thus  winning  transgressors  to  repent,  and  en- 
couraging the  humble  and  distrustful  to  return  to  their  duty. 
In  this  way  a  moral  effect  was  the  end  at  wiiich  they  aimed, 
and  which  they  had  a  tendency  to  produce.  It  was  their 
final  design,  their  legitimate  result;  leading,  through  the 
pomp  and  solemnity  of  an  affecting  and  significant  emblem, 
to  contrition,  and  reformation,  and  the  literal  putting  away 
of  sin. 

If  we  now  turn  to  the  office  of  the  Christian  high  priest, 
we  find  that  it  was  the  wliole  purpose  of  his  ministry,  from 
first  to  last,  *  to  put  away  sin'  in  the  strictest  sense  of 


76  JESUS    THE    HIGH    PRIEST. 

the  terms ;  to  bring  men  to  repentance,  to  produce  refor- 
mation and  virtue,  thus  to  cause  them  to  '  be  born  again,' 
to  render  them  '  new  creatures,'  to  make  them  '  partakers  of 
a  divine  nature.'  This  was  the  great  end  of  all  which  he 
did  and  taught  and  suffered.  It  was  the  pur})ose  of  all  his 
doctrines.  It  was  the  object  and  tendency  of  all  his  pre- 
cepts. It  was  the  aim  of  the  sanctions  of  his  religion.  It 
was  the  chosen  work  of  his  life  ;  the  w^ork,  which  he  com- 
missioned his  Apostles  to  carry  on,  and  established  his 
church  to  maintain,  throughout  all  ages.  And  wherever 
the  gospel  has  been  preached,  this  has  been  its  distinguish- 
ing and  glorious  triumph.  It  has  abolished,  or  at  least 
weakened,  the  empire  of  sin ;  has  rescued  men  from  its 
power,  taught  them  to  hate  its  influence,  and  led  them  to 
seek  for  happiness  in  driving  it  from  them  and  cultivating 
the  holy  spirit  of  virtue. 

What  was  thus  the  one  great  purpose  to  be  accomplished 
by  the  Messiah,  toward  etlecting  wdiich  all  his  offices  and 
every  part  of  his  labor  combined  ;  was  also  the  purpose  to 
be  accomplished  in  his  sacrifice  as  high  priest.  It  is  a 
moral  purpose;  designed  'to  put  away  sin,'  not  ritually, 
figuratively,  but  literally,  absolutely ;  not  by  transfer  of 
guilt,  or  substitution  of  another  to  suffer  in  place  of  the 
guilty,  nor  by  any  mystical  spell  which  may  change  sin  to  in- 
nocence by  a  touch  ;  but  as  a  moral  means,  operating  like 
other  moral  means,  through  the  senses  and  affections,  by 
emotion,  sympathy,  admiration,  fear  and  love — persuading 
to  penitence,  devotion,  and  obedience.  The  death  of 
Jesus,  independent  of  his  life,  character,  and  labors,  avails 
nothing ;  and  connected  with  them,  it  operates  as  part  of 
the  great  system  of  means  which  effects  its  purpose  by  a 
spiritual  influence. 

It  is  true,  that  a  similar  influence  is  ascribed  to  the  sacri- 
fice of  our  Lord,  as  to  the  sacrifices  of  the  Jewish  law. 
But  what  have  we  seen  that  to  be  .'*  Not  an  actual,  abso- 
lute, literal,  cleansing  from  sin.  This  is  no  where  pre- 
tended. The  whole  authority  of  the  prophets  is  against  it. 
The  voice  of  tliis  epistle  is  ag.iinst  it.  '  It  is  not  possible,' 
it  says,  *  that  the  blood  of  bulls  and  of  goats  should  take 


JESUS    THE    HIGH    PRIEST. 


i7 


away  sin.'  It  has  no  connexion  with  sin,  nor  power  over 
it,  nor  influence  over  the  divine  mind  in  regard  to  it.  Its 
efficacy  consists  in  its  being  the  appointed  sign  to  men  of 
the  divine  clemency  and  grace.  As  the  blood  of  the  pass- 
over  lamb  upon  the  door  posts  was  '  a  token'  to  the  inhab- 
itants of  the  house,  that  they  should  be  saved  ;  so  the 
blood  of  all  the  sacrifices  was  a  '  token,'  or  sign,  that  God's 
mercy  was  extended  toward  them.  He  had  annexed  to 
it  this  signification.  And  just  so  when  he  delivered  his 
Son  to  death,  it  was  for  a  sign — the  most  convincing  and 
satisfactory  which  could  be  given — of  his  inexhaustible 
mercy,  of  his  willingness  to  forgive  and  save  ;  a  sign,  that 
as  *  he  did  not  spare  his  own  Son,  so  he  was  ready  wuth 
him  freely  to  give  us  all  things.'  It  was  therefore  well 
called  a  '  sacrifice.'  It  signified,  what  the  Jewish  sacrifices 
signified  ;  that  God,  holy  as  he  is,  and  abhorring  all  iniquity, 
is  yet  plenteous  in  redemption  and  ready  to  forgive  ;  that 
he  is  waiting  to  be  gracious,  and  encourages  his  prodigal 
children  to  return ;  that  he  is  readv  to  enter  with  them 
into  a  new  covenant,  and  allow  them  henceforth  a  new 
opportunity  of  approving  themselves  to  him. 

Such  is  its  resemblance  to  the  sacrifices  of  the  ancient 
covenant ;  a  resemblance,  which  evidently  does  nothing  to 
destroy  the  moral  nature  of  the  influence  it  exerts.  Those 
availed  in  ritual  blemishes  by  a  positive  ritual  appointment ; 
but  in  regard  to  moral  guilt,  only  by  their  power  to  impress 
the  mind,  and  move  to  penitence  and  holiness.  And  who 
is  not  aware  that  precisely  in  this  mode  the  blood  of  Jesus 
avails  to  the  cleansing  and  salvation  of  man?'  Who  pre- 
tends that  it  shall  reconcile  to  God,  except  through  the 
faith,  repentance,  and  obedience  which  it  produces  ?  that 
it  shall  bring  to  him  any  heart,  which  does  not  come  with 
its  own  affections  ?  any  soul,  which  does  not  surrender 
itself  to  his  love  and  law  ?  And  who  does  not  know  that 
in  the  impression  of  that  scene,  in  the  affecting  and  pathetic 
circumstances  under  which  the  Lord  of  glory  was  devoted 
to  the  cross,  there  is  that  which  is  peculiarly  suited  to  touch 
the  sensibility  of  the  soul,  to  awaken  the  sleeping  con- 
science, to  rouse  to  admiration,  wonder  and  love  to  grati- 


78  JESUS    THE   HIGH    PRIEST. 

tude,  remorse,  and  repentance  f  Who  can  know  that  all 
this  suffering  was  needful  to  establish  the  new  dispensation 
of  grace,  and  effect  the  removal  of  sin,  and  lead  men  to 
heaven ; — without  being  profoundly  impressed  with  a  sense 
of  the  evil  of  sin,  and  the  riches  of  the  divine  compassion  ? 
Who  that  allows  himself  to  reflect  and  feel,  can  look  un- 
moved on  the  token  of  his  mercy  which  God  has  there 
given,  or  the  sign  of  his  grace  which  he  has  there  dis- 
played ?  It  reminds  him  of  the  horrible  evil  of  sin,  which 
brought  the  Saviour  into  the  world  to  suffer  and  die  ;  of 
the  placability  of  the  Father,  who  provides  for  the  return 
and  acceptance  of  his  children,  and  '  reconciles  the  world 
to  himself,  not  imputing  their  transgressions  to  them  ;'  and 
of  the  aggravated  guilt  which  they  must  incur,  who  should 
harden  their  hearts  against  all  this  mercy,  and  continue  in 
sin  while  grace  thus  abounds.  He  acknowledges  the 
power  of  the  cross;  he  bends  before  the  persuasive  en- 
treaties of  tlie  Saviour's  sufferings  ;  and  turns  to  God  with 
his  whole  heart.  Herein  is  the  power  of  the  sacrifice — it 
has  eifectually  put  away  his  sins,  and  saved  his  soul. 

That  there  is  no  other  efficacy  in  our  Lord's  sufferings, 
except  in  the  mode  which  has  now  been  described,  I  do 
not  assert.  But  thus  much  is  clear — that  this  is  the  only 
operation  which  we  can  understand,  or  with  which  we 
can  perceive  that  man  has  any  practical  concern.  In 
the  mind  and  counsels  of  God,  there  may  be  consequences 
which  we  do  not  discern  and  cannot  penetrate.  An  impor- 
tance is  plainly  attributed  to  the  Messiah's  death  in  the 
Scriptures,  which  is  ascribed  to  that  of  no  other  person. 
It  is  spoken  of  with  peculiar  emphasis  and  feeling,  and  is 
connected  in  a  peculiar  manner  with  the  terms  of  pardon 
and  life.  We  may  therefore  be  certain  that  it  holds  a  most 
important  place  in  the  christian  scheme,  that  we  owe  to  it, 
perhaps,  much  more  than  we  can  at  present  know,  far  more 
than  we  can  distinctly  apprehend.  But  what  we  can  ap- 
prehend, what  we  do  understand,  should  be  enough  to  sat- 
isfy us.  '  The  secret  things  belong  unto  the  Lord  our 
God  ;'  it  is  not  for  us  curiously  to  pry  into  them,  nor  should 
we  perhaps  be  made  better  if  we  could  discover  them, 


JESUS    THE    HIGH    PRIEST.  79 

What  God  has  been  pleased  to  reveal,  is  enough  for  our 
gratitude,  guidance,  and  peace.  True  humility  will  be 
content  with  this,  and  not  ambitiously  seek  to  explain  what 
the  Scriptures  have  not  explained.  If  we  can  discern  the 
powerful  moral  operation  by  which  our  Lord's  death  con- 
vinces men  of  sin,  of  righteousness  and  of  judgment,  and 
sanctifies  their  souls  ;  it  is  enough,  or  more  would  have  been 
told.  Let  us  be  content  to  rest  in  humble  ignorance  of 
whatever  mysterious  purposes  may  be  otherwise  effected, 
and  fear  lest  our  solicitude  to  know  more  should  destroy 
the  practical  and  saving  influence  of  what  is  already  certain. 

But  besides  the  view  of  our  Lord's  character  as  high 
priest  which  we  have  now  taken,  there  is  yet  another,  on 
which  this  epistle  dwells  with  still  stronger  emphasis  and 
pleasure — and  that  is,  his  personal  character,  as  exhibiting  in 
its  traits  of  benevolent  sympathy  and  tenderness,  a  pledge 
of  the  placability  and  grace  of  God,  and  an  encouragement 
to  the  frailty  and  apprehensions  of  man.  There  are  few 
portions  of  scripture  more  delightful  than  these  to  the  peni- 
tent, timorous,  self-distrusting  believer.  The  power  of  per- 
suasive and  pathetic  language  is  almost  exhausted  in  de- 
scribing the  compassion  of  our  great  high  priest,  and  in  set- 
ting forth  the  comfort  and  animation,  which  his  example 
and  sufferings  should  impart.  Even  the  Jewish  ritual  had 
taught  that  God  is  not  inexorable,  but  willing  to  forgive. 
But  in  the  character  and  labors,  the  tenderness  and  suf- 
ferings of  Jesus,  it  is  yet  more  touchlngly  exhibited.  Here 
he  invites  us  with  a  voice  of  kindness,  and  cheers  us  with 
the  countenance  of  love.  We  may  come  no  longer  in  ab- 
ject fear  and  servile  dread,  '  like  slaves  beneath  the  throne; 
but  boldly  ;'  '  for  we  have  not  an  high  priest  who  cannot 
be  touched  with  the  feeling  of  our  inlirmities,  but  who  was 
in  all  points  tempted  like  as  we  are,  yet  without  sin ;  and 
having  himself  sufferer],  being  tempted,  is  able  to  succor 
those  who  are  tempted  ;'  '  who  is  able  also  to  save  those  to 
the  uttermost  who  come  to  God  by  hiin,  seeing  he  ever  liv- 
eth  to  make  intercession  for  ihcnn.' 

What  shall  we  add  to  this  language  of  the  scriptures  ?  It 
speaks  more  plainly  than  we  can  express,  and  with  an  au- 


80  JESUS    THE    HIGH    PRIEST. 

tliority  which  we  should  not  dare  assume,  of  the  abounding 
grace  of  God,  as  confirmed  to  us  by  the  ministry  and 
death  of  our  Lord  Jesus  Christ.  Let  us  rejoice  in  it.  Let 
us  strive  to  be  worthy  of  it.  Let  us  surrender  to  it  our 
faith,  our  trust,  our  affections.  For  where  will  be  our 
apology  or  our  hope,  if,  unmoved  by  this  rich  and  wonder- 
ful abundance  of  invitation,  compassion,  and  aid,  we  should 
suffer  ourselves  to  be  strangers  to  his  love,  aliens  from  his 
presence,  rebels  against  his  law  !  if  we  should  be  found 
capable  of  thus  trampling  under  foot  the  Son  of  God,  and 
doing  despite  to  the  spirit  of  grace,  and  counting  the  blood 
of  the  covenant,  wherewith  we  are  sanctified,  an  unholy 
thine;  1 


DISCOURSE  VII. 


THE  ATONEMENT  BY  JESUS  CHRIST 


Romans  v.  11. 

And  not  only  so ,  hut  we  also  joy  in   God,  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the  atonement. 

The  apostle,  in  the  preceding  part  of  this  epistle,  has 
employed  himself  in  showing,  that  Jew  as  well  as  Gentile  is 
to  be  saved  by  the  grace  of  God  ;  that  therefore  the  boast- 
ing of  the  Jew  in  liis  law  is  vain  ;  and  that  the  Gentile  can- 
not be  required  to  conform  to  that  law,  in  order  to  his  ad- 
mission to  the  Christian  dispensation.  In  this  he  had  re- 
ference to  the  great  controversy  of  the  age.  The  Jews, 
glorying  in  their  exclusive  privileges  as  the  people  of  God, 
insisted  that  there  could  be  no  favor  to  the  Gentiles,  ex- 
cept through  a  previous  initiation  to  their  church.  Paul, 
on  the  other  hand,  contended  strenuously  for  the  rights  of 
the  Gentiles,  independently  of  the  Mosaic  institutions.  He 
asserted  that  God  was  in  Christ  introducing  a  new  dispen- 
sation of  grace  for  all  men,  in  which  they  might  freely  par- 
take without  first  passing  through  the  ceremonials  of  the 
former  faith. 

Having  thus  cut  off  from  the  Jews  their  favorite  ground 
of  boasting,  and  showed  the  title  of  the  Gentile  believers 
to  be  as  good  as  theirs ;  the  aposde  begins  die  present 
8 


82  THE    ATONEMENT    BY    JESUS    CHRIST. 

chapter  with  exhibiting  the  causes  of  rejoicing  which  per- 
tain to  the  Gentile  christians. 

The  first  is  the  hojye  of  glory,  to  which  the  grace  of  God 
has  introduced  them,  and  to  which  they  had  been  previous- 
ly strangers.  The  second  is,  their  sufferings  for  the  gos- 
geVs  sake — '  we  glory  in  tribulations  also' — because  they 
lead  to  increased  attainments  in  the  spirit  and  virtues  of 
religion,  and  thus  prepare  the  way  for  its  peace  and  bliss. 
The  third  is  their  relation  to  God  as  their  God ;  we  joy  in 
God  ;  this  they  could  not  do  formerly,  as  being  Gentiles, 
who  had  not  the  true  knowledge  of  God,  and  were  not  ad- 
mitted to  the  privileges  of  his  people ;  but  now,  being 
brought  nigh  in  the  establishment  of  the  new  covenant  '  we 
joy  in  God  through  our  Lord  Jesus  Christ,  by  whom  we 
have  received  the  atonement.' 

It  is  the  third  ground  of  the  believer's  glorying,  or  joy, 
which  forms  the  text  of  our  discourse.  In  considering  this, 
we  find  four  topics  of  remark. 

1.  The   meaning  of  the  word  atonement  as  here  used. 

2.  The  persons  who  receive  this  atonement. 

3.  The  mode  in  which  it  is  received. 

4.  The  joy  occasioned  by  its  reception. 

I.  We  are  to  speak  of  the  meaning  of  tlie  word  Atone- 
ment. 

Here  it  is  to  be  observed,  first  of  all,  that  this  is  the  only 
place  in  the  New  Testament  in  which  the  word  occurs.  It 
is  not  again  used  in  the  christian  scriptures  by  any  writer, 
in  any  connexion,  in  relation  to  any  subject.  It  is  never 
used  in  relation  to  the  terms  of  pardon,  or  acceptance  with 
God,  to  explain  the  ground  of  the  sinner's  hope,  or  to  illus- 
trate any  of  the  works  or  offices  of  Christ ;  neither  in  rela- 
tion to  his  life,  his  doctrines,  his  sufi:erings,  or  his  death. 
This  is  a  fact  of  which  we  should  be  thoroughly  aware  ; 
that  the  writers  of  the  New  Testament,  throughout  that 
volume,  have  never  found  occasion  to  introduce  the  word 
atonement.     We   meet  with  it  nowhere  except  in  our  text. 

In  the  next  place  it  is  to  be  remarked,  that  as  occurring 
in  this  passage,  it  is  universally  acknowledged  to  be  a  clear 
and  unquestionable  mistranslation  of  the  original  word.     In 


THE    ATONEMENT    BY    JESUS    CHRIST.  bi5 

every  other  case  in  which  the  same  word  occurs  it  is  ren- 
dered reconciliation ;  as  when  the  apostle  says,  '  he  hath 
given  unto  us  the  ministry  of  reconcihation.'  So  it  should 
have  been  rendered  here.  Doddridge  remarks,  that  it  has 
so  evident  reference  to  the  word  reconciled  in  the  context, 
that  '  it  is  surprising  it  should  have  been  rendered  by  so 
different  a  word  in  our  version.'*  Other  commentators 
speak  to  the  same  effect. 

A  single  glance  at  the  connexion  in  which  the  text  stands 
will  satisfy  us  that  this  interpretation  is  necessary  to  the 
sense  of  the  passage.  For  there  is  an  obvious  allusion  to 
the  language  of  the  verse  immediately  preceding.  '  If,'  says 
the  apostle, '  when  we  were  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son,  much  more,  being  reconciled, 
we  shall  be  saved  by  his  life.'  Then  follows  our  text,  in 
which  he  declares  that  those  who  are  thus  reconciled,  '  re- 
joice in  God  through  Jesus  Christ,  by  whom  they  have  re- 
ceived this  reconciliation.'' 

A  glance  at  the  word  Atonement  itself,  may  also  con- 
vince us  that  the  true  meaning  is  Reconciliation.  The  re- 
mark has  been  made,  and  may  be  profitably  repeatedjf  that 
to  atone,  in  its  primary  use,  signified  to  reconcile.  It  is 
formed  by  the  union  of  the  two  words,  at  and  one.  Per- 
sons who  have  once  differed,  on  being  reconciled,  are  set 
at  one.  To  put  at  one,  or  to  at-one,  is  originally  to  recon- 
cile ;  consequently  atonement  is  reconciliation.  This  we 
know  to  have  been  the  signification  of  the  word  as  it  was 
used  at  the  period  when  our  translation  of  the  Bible  was 
made  ;  it  was  undoubtedly  the  meaning  attached  to  it  by 
the  translators. 

Let  us  remember  then,  that  the  word  '  atonement,'  in 
the  only  instance  in  which  it  is  found  in  the  New  Testa- 
ment, is  the  same  with  '  reconciliation.'  But  what  is  to  be 
understood  by  reconciliation  ? 

To  answer  this  will  require  few  words;  for  it  is  the  com- 

*  Family  Expositor,  in  loc.  note. 

t  See  especially  Dr  Ware's  Letters  to  Trinitarians  and  Calninists. 
Letter  V.  p.  95. 


84  THE    ATONEMENT    BY    JESUS    CHRIST, 

prehensive  term  which  expresses,  in  one  view  of  the  subject, 
the  entire  purpose  of  the  Saviour's  mission.  The  world  was 
estranged  from  God,  worshipping  false  divinities,  and  pur- 
suing evil  practices.  Its  inhabitants  had  wandered  from  God, 
and  were  '  aliens,' '  afar  off.'  He  sent  his  Son  to  bring  tliem 
near,  to  acquaint  them  with  his  character,  to  restore  them 
to  their  allegiance,  to  make  them  his  friends,  and  thus,  in 
one  word,  to  reconcile  them.  Hence  the  aposde  calls  the 
ministry  of  the  gospel  the  ministry  of  '  reconciliation ;'  be- 
cause '  God  is  in  Christ  reconciling  the  world  to  himself, 
not  imputing  their  trespasses  unto  them.'  This  he  repre- 
sents to  be  the  burden  of  the  message  with  which  the 
preachers  of  the  word  are  charged — '  we  are  ambassadors 
for  Christ,  as  though  God  did  beseech  you  by  us,  we  pray 
you,  in  Christ's  stead,  be  ye  reconciled  to  God.' 

Thus  much  respecting  the  signification  of  this  important 
w^ord.     We  proceed  to  consider, 

II.  Who  are  said  to  receive  the  atonement. 

The  idea  conveyed  by  this  language  of  the  sacred  writ- 
ers, is  that  of  two  parties  at  variance.  There  is  an  aliena- 
tion between  God  and  his  people.  A  reconciliation  is  to 
take  place.  Which  party  is  to  receive  it  ?  Which  party 
makes,  and  which  receives  the  offers  of  peace  ^ 

The  answer  to  this  will  depend  upon  the  reply  to  a  pre- 
vious question.  Which  party  is  at  vai'iance,  which  at  en- 
mity ?  Is  God  at  variance  with  his  children,  or  they  with 
him.'^  has  he  forsaken  them,  or  have  they  forsaken  him  ? 
is  he  the  enemy  of  men,  or  are  they  the  enemies  of  God  ? 
The  reply  to  this  question  is  ready  upon  every  heart  and 
tongue.  God  has  never  estranged  himself  from  men,  nor 
forsaken  them,  nor  been  their  enemy.  '  He  has  hated 
nothing  which  he  has  made.'  His  name  is  Love  ;  and  in 
long  suffering  love  he  has  forborne  them  and  been  patient 
with  them,  pitied  them  as  a  Father  his  children,  showered 
down  mercy,  and  made  punishment  his  strange  work.  The 
history  of  the  world  bears  testimony  that  he  has  never 
ceased  to  be  gracious ;  and  that  if  there  have  been  any 
separation  between  him  and  his  human  family,  it  has  taken 
place  on  the   part  of  his  wayward  offspring.     They  have 


THE    ATONEMENT    BY    JESUS    CHRIST.  83 

neglected  and  forgotten  him  ;  they  have  been  thankless 
and  disobedient.  They  have  disliked  his  law,  been  impa- 
tient beneath  the  restraint  of  his  government,  and  unwilling 
to  retain  him  in  their  knowledge.  The  alienation  was  en- 
tirely on  their  part ;  it  is  their  enmity  which  is  to  be  sub- 
dued and  forgiven,  and  it  is  they  therefore  who  are  to  re- 
ceive the  reconciliation. 

With  this  statement  the  Scriptures  perfectly  accord. 
The  aspect  of  all  the  dispensations  is  that  of  God's  love. 
His  infinite  and  unchangeable  benignity,  his  free  and  un- 
failing mercy,  shine  conspicuously  in  all.  They  do  not 
exhibit  him  as  a  stern  avenger,  an  inexorable  sovereign,  a 
God  of  terror  and  wTath ;  but  as  gracious  and  merciful, 
plenteous  in  redemption,  full  of  compassion.  The  enemy 
of  sin,  indeed,  and  sometimes  displaying  his  indignant  dis- 
pleasure in  works  of  severity  and  destruction  ;  but  long 
suffering  toward  the  guilty,  and  not  desirous  that  any  should 
perish.  Notwithstanding  the  sins  of  man,  he  so  loved  the 
world,  that  he  sent  his  Son  to  save  it.  *  He  magnified  his 
love  toward  us,  in  that  while  we  were  yet  sinners,  Christ 
died  for  us.'  He  did  not  need  to  be  rendered  propitious, 
to  be  persuaded  to  extend  favor  to  man  ;  for  he  was 
already  waiting  to  be  gracious,  the  hand  of  forgiveness  was 
already  stretched  out.  It  was  men,  who  needed  to  be  in- 
duced to  seek  forgiveness.  They  had  set  themselves  afar 
off,  and  needed  to  be  persuaded  to  come  near.  And 
therefore  the  language  of  scripture  is,  '  God  is  in  Christ 
reconciling  the  world  to  himself;'  not,  himself  to  the  world. 

It  is  sometimes  thought,  that  God  receives  the  atone- 
ment ;  that  it  is  a  means  used  to  reconcile  Him  to  the 
world,  and  to  persuade  or  enable  him  to  grant  pardon  and 
favor,  which  otherwise  he  might  be  indisposed  or  unable 
to  bestow.  But  the  uniform  representation  of  scripture 
certainly  is,  that  this  atonement  flows  from  his  grace,  not 
that  his  grace  is  the  consequence  of  the  atonement ;  that 
He  sent  his  Son  to  live  and  suffer  for  the  salvation  of  men, 
not  that  the  Son  lived  and  suffered  in  order  to  win  the  good 
will  of  God  toward  them.     It  would  be  dishonorable  to 

8* 


86  THE    ATONEMENT    BY   JESUS    CHRIST. 

our  heavenly  father,  to  suppose  any  other  one  to  have  more 
compassion  than  he,  and  to  be  the  first  in  devising  and 
prosecuting  a  plan  for  human  redemption.  The  scripture 
expressly  speaks  of  reconciling  men  to  God,  never  of  re- 
conciling God  to  men.  Let  us  adhere  to  this  important  dis- 
tinction. Let  us  receive  with  grateful  emotions  this  plain 
statement  of  God's  inherent  and  essential  grace.  Let  us 
neither  question  it,  by  ascribing  it  to  the  previous  labors  of 
one  more  gracious  than  himself,  nor  abuse  it  by  ungrateful 
continuance  in  rebellious  sin. 

III.  The  next  observation  to  be  drawn  from  our  text, 
relates  to  the  mode  in  which  this  atonement,  or  reconcilia- 
tion, is  received  :  '  through  Jesus  Christ.'  He  is  the  me- 
dium through  which  are  communicated  all  the  purposes  and 
revelations  of  God.  He  is  the  messenger  by  whom  are 
made  known  the  kind  purposes  of  the  Father  toward  his 
children,  and  by  whom  is  preached  '  peace  to  those  who 
are  afar  off  and  to  those  who  are  nigh.'  He  came,  com- 
missioned with  all  the  authority  and  power,  all  the  wisdom 
and  holiness,  that  should  be  necessary  to  convince,  and  per- 
suade, and  win  men  to  their  allegiance  to  God.  And  by 
employing  all  these  powers,  by  exercising  all  these  gifts, 
by  establishing  a  new  dispensation,  by  his  instructions,  doc- 
trine, and  example,  by  his  life  and  sufferings,  his  labors  and 
death,— he  did  all  that  was  needful  to  teach  men  the  way 
of  return,  and  lead  them  back  to  God. 

Especially  were  the  anguish  and  patience  of  his  final 
sufferings,  and  his  fearful  death  upon  the  cross,  appointed 
and  powerful  means  of  affecting  the  souls  of  men,  and  re- 
storing them  to  the  love  of  duty  and  of  God.  To  this  por- 
tion of  his  ministration,  therefore  the  work  of  reconciliation 
is  frequently  attributed.  '  He  died,  the  just  for  the  unjust, 
that  he  might  bring  us  to  God.'  '  He  made  peace  by 
his  cross.'  He  thus  exhibited  the  earnest  desire  of  our 
heavenly  Father  to  reclaim  his  wandering  children  to  the 
ways  of  pleasantness  and  peace.  He  thus  exhibited  a 
spectacle,  which  none  can  contemplate  without  emotion ; 
which  thousands  have  thought  upon  and  wept — wept  those 
tears  of  sorrow  and  contrition  which  have  issued  in  repent- 


TRE    ATONEMENT    BY    JESUS    CHRIST.  87 

ance,  and  been  led,  humble  and  suppliant,  to  the  footstool 
of  God's  mercy,  and  thence  upward  in  the  path  to  heaven. 
What  multitudes  have  thus  felt  the  power  of  this  reconcil- 
ing grace  !  They  have  cast  the  burden  of  their  sins  at  the 
foot  of  the  cross,  and,  in  the  strong  figure  of  the  Apoca- 
lypse, have  '  washed  their  garments,  and  made  them  white, 
in  the  blood  of  the  lamb.' 

IV.  We  were  to  speak,  lastly,  of  the  joy  or  glorying 
occasioned  by  this  doctrine  in  the  mind  of  the  believer. 

Here  let  us  go  back,  and  observe  the  state  of  feeling  in 
the  aposde's  own  mind.  He  had  been  setting  aside  the 
boasting  of  the  Jews  in  their  peculiar  privileges  as  God's 
chosen  people,  and  proving  that  they  had  no  reason  to  ex- 
clude or  despise  the  Gentiles.  And  now,  in  the  name  of 
the  Gentiles,  he  is  bringing  forward  the  grounds  of  their 
religious  boasting.  The  select  nation  can  no  longer  glory 
in  God  as  their  peculiar  divinity*  Once  indeed  it  was 
so,  and  we  Gentiles  were  aliens  and  strangers ;  but  now, 
we  also  are  brought  near  and  called  into  his  family ;  we 
also  are  partakers  of  his  revealed  religion,  and  the  hope  of 
his  glory  ;^we,  therefore,  as  well  as  they,  may  'joy  in  God, 
through  our  Lord  Jesus  Christ,  by  whom  w^e  have  now  re- 
ceived reconciliation.'  The  apostle  was  thinking  of  the 
general  fact,  which  was  so  frequently  the  theme  of  his 
preaching  and  episdes,  and  to  establish  which  he  so  anx- 
iously labored ;  the  fact,  that  in  the  gospel,  the  distinction 
between  Jew  and  Gentile  was  abolished,  the  middle  walls 
of  partition  thrown  down,  and  all  nations  placed  in  a  state 
of  reconciliation  ; — that  general  fact,  to  which  most  of  the 
passages  refer  which  speak  of  the  world  being  reconciled 
and  redeemed  by  the  ministry  and  death  of  Jesus  Christ. 
When  the  apostle  contemplated  this  glorious  truth,  which 
evinced  the  equal  and  impartial  mercy  of  the  universal 
parent,  no  wonder  that  his  heart  was  enlarged,  and  that  ho 
spake  of  it  here  and  elsewhere  in  ardent  accents  of  joy  and 
triumph. 

It  should  be  equally  matter  of  religious  rejoicing  to  us. 
To  see  the  diffusion  of  an  impartial  and  universal  religion, 
which  gives  one  light  and  one  hope  to  all  the  sons  of  men, 


SS  THE    ATONEMENT    BY    JESUS    CHRIST. 

which  brings  every  nation  and  kindred  and  tongue  into  an 
equal  stale  of  favor,  which  collects  in  one  the  family  in 
lieaven  and  on  earth,  and  unites  it  under  one  name  ;  how 
shall  we  not  triumph  and  rejoice  in  this  great  and  sublime 
truth,  this  mystery,  as  the  apostle  calls  it,  '  which  was 
kept  secret  since  the  world  began,  but  is  now  made  mani- 
fest to  all  nations.' 

There  is  not  only  reason  for  joy  in  this  general  sense,  but 
in  a  particular  and  personal  sense.    For  by  this  gracious  me- 
thod of  reconciliation  we  are,  individually,  put  in  the  condi- 
tion to  be  pardoned,  accepted,  and  saved  ;  individually  intro- 
duced to  a  participation  of  the  highest  privileges  which 
God  has  bestowed  on  his  children   upon  earth,  and  of  the 
most  glorious  hopes  which  he  lias  opened  to  them  in  heaven. 
We  have  each  of  us,  personally,  been  taken  from  that  state 
in   which   our  fathers  were  once   exposed,  '  without  God 
and  without  hope,'  and  made  to  '  sit  in  heavenly  places  in 
Christ  Jesus.'    If  we  have  any  right  sense  of  our  privileges 
this  will  be  reason  for  joy  indeed  ; — joy,  that  the  highway 
of  life  is  opened  before  us,   and  that  nothing  may  hinder 
us  from  glory,  honor,  and  immortality,  if  we  be  but  faithful 
to  ourselves  ;  joy,  in   God,  who  has  thus  manifested   his 
divine  love,  and  not  suffered  even  our  sins  to  separate  us 
from  his  mercy.     To  him   tiien  be  our  gratitude   given. 
'All  things  are  of  God,  who  hath  reconciled  us  to  himself 
by  Jesus  Christ.'     Of  his  own  voluntary  and  unsolicited 
grace,  unmoved,  except  by  the   inherent  and   immutable 
benignity  of  his  own  nature,  he  sent  his  Son  to  bestow  on 
us  that  light,  to  secure  for  us  those  advantages,  tg  establish 
for  us  those  means,  by  which  pardon  and  life  may  be  ours ; 
to  toil  for  us,  that  we  might  be  free,  to  die  for  us,  that  we 
might   live.       To  him,   therefore,    be    our  gratitude   and 
praise  ;  in  him  be,=our  joy  ;  in  him,  as  our  God  and  Father, 
be  our  trust  and  hope. 

Such  is  the  doctrine  of  our  text  and  of  the  New  Testa- 
ment. Thus  is  it  calculated  to  excite  gratitude  to  our 
heavenly  Father,  and  heighten  our  devotion. 


DISCOURSE  VIII. 


JESUS  THE  INTERCESSOR 


Romans  viii.  34. 

Jt  is  Christ  that  died,  yea  rather,  that  is  risen  again,  who  is  even  at 

the  right  hand  of  God,  who  also  maketh  intercession  for  us. 

This  is  one  of  the  only  two  passages  in  the  New  Testa- 
ment, which  speak  of  Jesus  as  making  intercession.     In 
what  this  intercession  consists,  we  are  nowhere  distinctly 
told      The  passage  before  us  does  not  describe  it,  and 
the  other  passage  in  Hebrews  [vii.  25]  speaks  of  it  only 
in   a  general  and   figurative    adaptation  of  a  ceremonial 
observance  of  the  Mosaic  ritual.     This  consisted  in  the 
sprinkling  of  blood  on  the  mercy  seat,  upon  the  annual  day 
of  propitiation.     In  conformity  with  this,  some  have  been 
fond    of  representing   the  intercession   of  Jesus,    as   tne 
sprinkling  of  his  blood  before  the  throne  of  God  in  heaven. 
But  this  is  to  speak  without  any  distinct  sense  ;  lor  we 
know  that  there  is  no  material  throne  in  heaven,  and  that 
he  did  not  strictly  bear  thither  the  blood  which  flowed 
upon  the  cross.     It  is  but  a  strong  figure,  which  needs  to 

be  explained.  .  .•        r  u\^ 

Others  suppose  it  to  signify  simply  the  presenting  ot  Ins 
humanity,  (as  they  term  it,)  that  is,  his  ascended  human 
body,  before  God,  to  remind  him,  by  its  presence,  oi  Ins 
gracious  promises  to  men,  and  of  what  had  been  suttered 


90  JESUS    THE    INTERCESSOR. 

for  them.  They  suppose  this  perpetual  exhibition  of  the 
body  in  which  he  suffered,  to  be  the  essence  of  that  inter- 
cession which  he  makes  for  his  church. 

Others  sup])ose  it  to  consist  in  his  perpetually  pleading 
his  merits  before  God,  and  claiming  the  reward  of  his  obe- 
dience and  death,  in  the  salvation  of  the  saints. 

It  is  not  necessary  to  discuss  all,  or  either,  of  these 
opinions.  They  are  merely  inferences  from  single  unde- 
fined expressions,  like  that  of  our  text,  and  may  seem  to 
be  more  or  less  plausible,  according  to  the  general  notions 
of  that  religious  system  which  any  one  may  have  adopted. 

Let  us  then  pass  by  these,  and  examine  the  subject  for 
ourselves. 

To  intercede  or  to  make  intercession,  signifies  to  inter- 
pose in  behalf  of  another,  to  some  third  person,  who  has 
power  to  show  him  favor.  This  may  be  done  either  by 
action  or  by  word.  Whatever  therefore  our  Lord  has 
done,  by  his  life,  death,  labors,  or  prayers,  in  behalf  of 
rnan,  may  be  considered  as  part  of  his  intercessory  office. 

For  by  all  these,  he  stepped  in,  like  Aaron  with  the 
censer  to  stay  the  plague,  between  man  and  ruin,  and  by 
all  helped  forward  his  salvation.  It  is  consequently  sup- 
posed by  many,  that  this  language  is  only  a  general  ex- 
pression to  signify,  that  he  '  exercises  kind  offices'  in  be- 
half of  men.  In  this  case,  however,  it  is  plain,  that  inter- 
cession would  be  precisely  the  same  thing  as  the  exercise 
of  his  mediatorial  office.  All  the  services,  which  Christ 
has  rendered  man,  are  done  by  him  as  mediator.  That 
office  comprehends  every  exercise  of  liis  love,  every  dis- 
play of  his  benevolence,  every  effort  to  extend  salvation. 
Intercession  should  be  regarded  as  one  of  these  modes  of 
exertion,  rather  than  as  all.  Even  if  it  were  allowable  to 
consider  the  term  as  including  all  his  kind  offices  toward 
man,  or  as  an  indefinite  phrase  to  signify  whatever  it  may 
be  which  he  does  for  man  in  his  exalted  state  ;  yet  it  may 
be  more  strictly  exact  to  understand  it  as  intending  inter- 
cession by  prayer.  This  seems  to  be  the  more  usual  sense 
of  the  word,  both  in  our  own  language,  and  in  that  of  the 
original  scriptures. 


JESUS    THE    INTERCESSOR.  91 

The  doctrine  tlien  seems  to  be,  that  our  blessed  Lord, 
who  poured  out  his  prayers  as  well  as  his  life  for  men, 
when  on  earth  ;  forgets  not  in  his  exalted  state  also,  to 
seek  their  benefit  by  his  prayers;  and  thus  to  express  the 
interest,  which  he  still  takes  in  that  race  for  which  he 
labored  and  died. 

It  will  be  my  object  to  illustrate  the  truth  of  this  doc- 
trine, to  clear  it  from  objection,  to  explain  its  purposes, 
and  unfold  its  uses. 

1.  We  may  remai'k,  in  the  first  place — that  Jesus  should 
be  engaged  in  such  an  office,  is  perfectly  consonant  to  all 
that  we  know  of  the  mode  of  the  divine  administration,  and 
to  all  that  we  understand  of  the  method  of  God's  opera- 
l?ons  in  the  universe.  He  has  every  where  established  a 
uniform  system  of  mutual  dependence.  Nothing  stands 
by  itself.  No  being  exists  alone.  All  lean  upon  each 
other.  Every  individual  is  made  to  help  others,  and  to 
receive  help  from  others.  It  is  a  large,  comprehensive 
arrangement  of  beneficence  ;  in  which  God's  kind  purposes 
are  elFected  by  causing  his  creatures  to  do  kind  offices  to 
one  another.  The  very  worlds  which  roll  through  space, 
are  dependent  on  each  other,  and  influence  each  other. 
Men  are  dependent  on  one  another  for  existence  and  for 
happiness.  The  parent  and  child^  the  teacher  and  pupil, 
the  ruler  and  subject,  the  rich  and  poor,  all  are  needful 
to  each  other.  And  look  where  we  may,  every  thing 
and  every  being  seems  made,  not  for  itself  only,  but  for 
the  benefit  of  odiers  also. 

The  intercessory  office  of  Jesus  may  be  regarded  as  part  of 
this  wide  spread  and  all-embracing  system.  Agreeably  to 
this  universal  law  of  kindness,  God  has  appointed,  that  his 
children  on  earth  shall  receive  favor  and  blessing  through 
tlie  various  instrumentality  of  his  dear  Son.  It  is  his  favor- 
ite procedure  to  bestow  his  gifts  by  means  of  intermediate 
agents  ;  to  withdraw  himself,  as  it  were,  from  immediate 
action  and  observation,  that  he  may  exercise  the  virtues 
and  good  affections  of  his  children  on  one  another.  Thus 
in  the  present  instance,  he  would  multiply  the  objects  of 
their  affection  and  gratitude,  by  appointing  that  favors  shall 


92  JESUS    THE    INTERCESSOR. 

be  conveyed  to  them   through  the  intercession  of  theii 
Saviour. 

This  is  also  conformable  to  the  method  of  his  providence 
and  grace  as  recorded  in  the  scriptures.  The  frequent  exam- 
ples of  prevalent  intercession,  both  in  the  Old  and  New  Tes- 
taments, prove  to  us,  that  this  is  one  of  the  means  by  which 
God  has  appointed  to  dispense  blessing.  When  the  de- 
struction of  Sodom  was  threatened,  how  did  his  condescend- 
ing mercy  listen  to  the  importunate  pleading  of  Abraham, 
and  promise  to  spare  at  his  entreaty.  When  the  people  of 
Israel  had  rebelliously  sinned,  how  often  were  they  forgiven 
and  their  punishment  delayed,  at  the  interposition  of  Moses. 
So  too  the  prayers  of  David  and  Samuel,  of  Elisha  and 
Solomon  were  acceptable,  and  the  offending  friends  of  Job 
were  pardoned  at  his  intervention.  And  when  the  people 
had  transgressed  beyond  mercy  in  the  days  of  Jeremiah, 
the  prophet  was  commanded,  as  the  most  decided  expres- 
sion of  God's  displeasure,  '  therefore  pray  not  thou  for  this 
people,  neither  lift  up  cry  nor  prayer  for  them,  neither 
make  intercession  to  me  ;  for  1  wiU  not  hear  thee.' 

The  authority  of  the  New  Testament  is  even  more  deci- 
sive than  that  of  the  Old.  The  principle  of  acceptable  in- 
tercession is  very  frequently  recognized.  Christians  are 
commanded  to  pray  for  one  another.  The  aposdes  request 
the  brethren  to  pray  for  them,  and  they  offer  their  own 
prayers  for  the  brethren.  Paul  directs  that  'intercessions 
be  made  for  all  men.'  '  Confess  your  faults  one  to 
another,'  says  James,  'and  pray  for  one  another.  The 
prayer  of  faith  shall  heal  the  sick,  and  the  Lord  shall  raise 
him  up.'  Paul  earnestly  prays  in  behalf  of  his  country- 
men, and  often  assures  the  churches  to  which  he  writes,  that 
he  never  forgets  them  in  his  addresses  at  the  throne  of  grace. 

It  thus  appears,  that,  among  the  good  services  which 
men  are  made  to  render  to  one  another,  this  of  intercession 
stands  prominent  and  conspicuous.  As  they  are  bound  to 
'  do  good  as  they  have  opportunity,'  so  they  are  taught  that 
they  liave  an  opportunity,  whenever  they  hold  communion 
with  their  heavenly  Father. 

If  it  be  so  with  all ;  if  every  righteous  man  have  this 
privilege ;  if  the  ear  of  the  Almighty  be  thus  open  to  the 


JESUS    THE    INTERCESSOR.  93 

ciy  of  every  benevolent  heart;  bow  mucb  more  must  it  be 
so  to  the  voice  of  his  chosen,  his  anointed,  his  dearly  be- 
loved Son  f  If  this  be  a  means  of  cultivating  benevolence 
and  dispensing  favor  in  the  hands  of  all  his  children,  how 
•peculiarly  must  it  be  so  in  his  hands,  to  whom  the  great  work 
of  love  was  appointed,  and  whose  desire  of  man's  happiness 
is  so  earnest  and  extensive  ?  How  must  his  heart.  Overflow- 
ing with  that  love  which  passeth  knowledge,  delight  to  pour 
itself  out  before  the  seat  of  his  Father's  mercy,  in  petitions 
of  grace  for  the  erring,  of  pardon  for  the  penitent,  of 
sti'ength  for  the  weak,  of  aid  for  the  tempted  !  How  must 
he  delight  to  add  to  all  other  demonstrations  of  interest  in 
their  souls'  well-being,  this  of  a  tender  recollection  of  them 
in  his  prayers ! 

Consider  how  it  was  during  his  residence  upon  earth. 
Several  of  liis  prayers  are  recorded  in  the  gospels,  and 
among  them  are  prayers  of  intercession.  '  The  enemy  hath 
desired  you,'  said  he  to  Peter,  '  that  he  may  sift  you  as 
wheat ;  and  I  have  prayed  for  thee,  that  thy  faith  may  not 
fail.'  He  prayed  particularly  for  Peter,  because  his  ardor 
and  rashness  exposed  him  to  especial  peril.  When  stretch- 
ed upon  the  cross,  he  prayed  for  his  enemies ;  and  before 
that  Lcene  of  suffering  began,  he  poured  out  his  soul  in  the 
most  affectionate  strain  of  supplication  for  his  chosen  disci- 
ples. This,  his  longest,  his  most  striking  act  of  devotion, 
was  almost  exclusively  an  act  of  intercession.  He  appear- 
ed as  their  advocate  before  the  Father.  He  pleaded  for 
them  with  earnest  and  profound  feeling ;  appearing  to  con- 
centrate the  whole  strength  and  tenderness  of  his  disinter- 
ested love,  in  this  official  act  of  friendly  intercession. 

Will  any  one  suppose,  that  his  ardent  devotion  to  the  in- 
terests of  his  followers  and  the  church,  expired  when  he 
left  them  in  the  world  ?  that  he  no  longer  cared  for  them, 
when  he  had  ascended  from  their  sight,  nor  took  concern 
in  their  improvement,  purity,  and  peace  f  Or  will  any  one 
imagine,  that  he  no  longer  possessed  the  privilege  of  inter- 
ceding with  his  Father  ?  that  when  risen  to  his  glory,  the 
liberty  and  efficacy  of  this  benevolent  act  were  taken  from 
him  ?  It  cannot  be.  It  were  not  possible  that  he  should 
9 


94  JESUS    THE    INTERCESSOR. 

have  changed  his  feelings,  and  lost  his  solicitude  for  that 
work  in  which  he  had  lived  and  died,  suffered  and  triumph- 
ed, been  humbled  and  glorified.  Neither  could  it  be  pos- 
sible, that  he,  who  watched  over  and  instructed  his  grow- 
ing church,  and  sought  for  it  God's  choice  blessing,  to  the 
very  moment  when  the  cloud  received  him  from  human 
sight ;  should,  from  that  moment,  have  ceased  to  plead  its 
cause  in  the  presence  of  that  God  to  whom  he  had  as- 
cended. 

The  representations  of  the  New  Testament  confirm  this 
idea.  It  is  very  evident  from  them,  that  during  the  apos- 
tolic age — that  is,  until  the  destruction  of  Jerusalem,  and 
the  extinction  of  the  Jewish  polity — our  Lord  did  continue 
to  manifest  an  active  and  personal  interest  in  the  concerns 
of  his  followers  and  the  prosperity  of  his  church.  *  Lo,  I 
am  with  you  always,'  said  he,  '  even  unto  the  end  of  the 
world  ;'  by  which  we  understand,  what  the  term  so  fre- 
quently means  in  the  christian  scriptures,  the  end  of  the 
Jewish  world,  the  close  of  the  Jewish  age,  or  dispensation. 
That  this  promise  was  fulfilled  by  his  actual,  occasional 
presence  with  them,  is  manifest  from  several  passages. 
He  appeared  personally  to  Paul  for  his  conversion.  He 
seems  afterwards  to  have  appeared  to  him  on  other  occa- 
sions. And  there  are  frequent  intimations,  that  the  disci- 
ples received  from  him  direction  and  council,  in  a  manner 
wholly  unknown  in  later  times,  after  the  infant  church  had 
obtained  a  firm  footing  in  the  world.  All  the  aid  which  he 
thus  vouchsafed  to  his  struggling  and  suffering  followers,  was 
in  furtherance  of  that  magnificent  design  to  which  he  had 
devoted  himself.  And  can  we  then  suppose,  that  it  ceased 
to  hold  a  place  in  his  near  and  unceasing  communion  with 
God  ?  Is  it  not  most  consistent  and  reasonable  to  believe, 
that  he,  who  had  so  magnanimously  consecrated  himself  to 
this  holy  cause,  and  been  its  advocate  in  one  sphere,  should 
continue  to  be  its  advocate  in  another  sphere  ?  Is  it  not 
most  agreeable  to  all  our  conceptions  of  the  benevolence 
and  devotion  of  Jesus,  to  believe  that  the  apostle  states  the 
literal  fact  when  he. says  in  our  text,  that  he,  who  died  for 
us,  and  rose  again,  and  is  at  God's  right  hand,  also  makes 


JESUS    THE    INTERCESSOR.  95 

intercession  for  us?  Should  we  not  expect  to  find,  that  as 
he  '  ever  lives,'  so  he  '  ever  makes  intercession  f" 

Still,  however,  objections  may  arise  to  the  doctrine  thus 
stated.  Some  of  these  it  was  our  second  purpose  to 
consider. 

II.  1.  The  first  objection  which  occurs  to  me  as  likely 
to  be  made  to  these  statements,  arises  from  a  general  feel- 
ing of  incredulity  in  regard  to  what  does  not  come  within 
the  limits  of  actual  personal  knowledge.  We  are  not  easily 
brought  to  conceive,  that  the  employment  of  beings  in  the 
invisible  world  can  have  any  near  connexion  with  us,  or 
our  lot  be  a  matter  of  knowledge  or  interest  to  them.  And 
hence  we  are  inclined  to  receive  with  a  certain  hesitating 
incredulity,  the  idea  that  Jesus  intercedes  for  us  in  heaven. 

This  seems  to  me  to  be  owing  to  our  too  much  dividing 
this  world  in  our  thoughts  from  the  coming  state.  We  are 
so  engrossed  with  present  things,  that  we  regard  the  visible 
and  invisible  states,  not  only  as  separate,  but  altogether  dis- 
tinct and  unconnected.  This  is  doubtless  an  error ;  and 
the  removal  of  this,  would  remove  all  difficulty  on  this  ac- 
count— a  difficulty  arising  from  false  associations  of  feeling, 
rather  than  from  any  well-grounded  reason. 

For  we  are  to  reflect,  that,  in  truth,  the  connexion  be- 
tween these  states  is  most  real  and  intimate,  the  one  being 
a  continuation  of  the  life  commenced  in  the  other.  Now 
there  is  this  essential  difference  between  the  condition  of 
us  w^ho  remain  upon  earth,  and  the  spirits  of  those  who  have 
departed  to  the  unseen  state.  Their  condition  we  have 
never  experienced  nor  witnessed ;  and  therefore  we  cannot 
fully  understand  its  character  nor  sympathise  in  it.  It  is  to 
us  the  untravelled  region  of  imagination  and  hope,  of  which 
we  have  heard  that  it  is,  but  have  not  seen  what  it  is.  But 
with  our  condition,  they,  on  the  contrary,  are  familiarly 
acquainted  ;  they  have  once  taken  part  in  it ;  they  know 
the  feelings,  the  employments,  the  exposures,  the  pleasures, 
the  trials  of  earthly  existence ;  they  can  enter  into  all  the 
joys  and  sorrows,  hopes  and  fears,  anxieties  and  raptures 
of  their  friends  below.  Although,  therefore,  we,  from  our 
inexperience  and  ignorance,  may  seem  to  be  utterly  discon- 


96  JESUS    THE    INTERCESSOR. 

nected  from  them,  and  from  all  concern  or  sympathy  with 
them ;  yet  they,  who  have  been  so  recently  dwellers  upon 
earth,  must  still  feel  that  they  are  not  wholly  severed  from 
us.  They  must  still  have  a  lively  recollection  of  what  pass- 
ed and  affected  them  in  this  important  abode  of  their  pro- 
bation ;  must  still  take  an  interest  in  the  scenes  and  the 
friends  wliich  they  have  left ;  must  be  desirous  to  promote 
if  possible  their  welfare,  and  anxious  to  avert  from  them 
evil.  It  is  as  if  they  had  gone  to  a  distant  continent, 
whence  their  hearts  still  run  back  to  family  and  home,  and 
rejoice  in  tidings  from  the  land  that  they  loved. 

We  cannot  view  this  matter  differently,  unless  we  sup- 
pose, either  that  the  memory  of  this  first  period  of  life  is 
blotted  out  from  the  soul  at  death ;  or  else  that  the  affec- 
tions are  so  changed  as  to  become  at  once  indifferent  to  all 
that  they  knew  and  cherished  here.  But  we  cannot  indulge 
either  supposition.  Every  thing  that  is  taught  us  respecting 
a  future  life  gives  the  assurance,  that  there  is  a  close  con- 
nexion between  that  and  the  present ;  that  that,  in  truth,  is 
a  direct  continuance  of  this ;  linked  intimately  to  it  by  the 
consequences  of  action  and  character  which  follow  from 
this  world  to  that.  There  can  then  be  no  obliteration  of 
the  memory.  To  a  state  of  retribution  the  recollection  of 
the  past  state  of  duty  is  essential.  For  there  could  be  no 
just  punishment  of  sins  of  which  the  sufferer  is  not  in  some 
sense  conscious,  and  no  righteous  recompence  of  services 
which  are  not  in  some  sense  remembered.  Besides,  it  is 
plain  that  nothing  but  an  express  and  arbitrary  act  of  om- 
nipotence could  blot  the  memory  of  past  existence  from  the 
soul — an  act,  which  we  have  not  the  slightest  reason  or  au- 
thority to  warrant  us  in  supposing. 

Neither  have  we  any  ground  for  supposing  any  super- 
natural change  in  the  affections  at  that  moment.  Man,  risen 
from  death,  is  still  man — the  same  man,  so  far  as  regards  his 
character,  feelings,  and  affections,  that  he  was  when  he  fell 
asleep.  If  these  be  not  the  same,  his  personal  identity  is 
gone.  Admitted  to  the  joys  of  heaven,  he  still  must  be 
conscious  that  he  has  just  quitted  the  society  of  earth,  and 
must  have  a  desire  that  those  whom  he  loved  below  should 


JEStJS    THE    INTERCESSOR.  07 

be  united  with  him  above — a  desire  stronger  than  ever,  we 
should  think,  because  heightened  by  an  actual  sense  of  hea- 
venly felicity.  If  our  Saviour  represents  the  selfish  rich  man, 
as  anxious,  that  his  brethren  might  not  come  to  the  same 
place  of  torment;  how  reasonable  to  suppose  that  the  good 
— who  were  less  selfish  and  more  attached  to  their  earthly 
friends, — should  be  solicitous  that  those  friends  should 
come  to  the  same  place  of  bliss;  and,  though  they  might 
not  be  able  to  send  them  a  messenger  from  Abraham's  bo- 
som, yet  should  seek,  by  prayer  at  least,  to  obtain  for 
them  the  blessing. 

There  is  therefore  no  good  reason  for  that  distinction  of 
interests,  which  we  are  so  apt  to  imagine  placed  between 
the  two  states.  We  deceive  ourselves,  because  we  have 
never  experienced  the  neai-ness  of  the  connexion.  We 
should  reflect  that  the  inmates  of  the  other  world  have  ex- 
perienced it.  If  we  would  in  imagination  exchange  places 
with  them,  and  consider  with  what  feelings  we  should  look 
back  upon  this  spot  of  our  infant  being  ;  we  should  under- 
stand how  close  is  the  tie  which  binds  together  the  invisible 
and  visible  worlds,  and  how  strongly  it  is  felt  by  them, 
though  so  little  realized  by  us.  We  should  be  persuaded, 
that  their  thoughts  and  affections  still  run  back  to  former 
scenes  and  friends,  and  that  the  prayers  of  heaven,  where 
angels  rejoice  over  penitent  sinners,  do  not  forget  to  men- 
tion the  friends  of  earth.  We  then,  instead  of  the  cold  in- 
credulous assent  which  we  now  give  to  the  doctrine  of 
Christ's  intercession,  should  feel  that  nothing  could  be  more 
natural,  or  more  agreeable  to  his  character  and  office.  If 
our  fellow-men  carry  with  them  the  recollections  of  earth, 
and  the  desire  to  benefit  their  friends ;  how  much  more 
must  He,  the  whole  object  of  whose  life  was  to  fit  men  for 
that  world ;  who  left  upon  earth  a  mighty  work  but  just 
commenced;  who  left  the  church  he  had  just  founded 
struggling  for  its  existence,  and  the  dearest  desires  of 
whose  heart  can  be  accomplished  only  by  its  growth  and 
prosperity.  The  work  which  he  begun  is  still  going  on,  as 
important,  as  interesting,  as  glorious,  as  ever.  He  cannot 
be  separated  from  it.  However  others  might  be  able  to 
9* 


98  JESUS    THE    INTERCESSOR. 

forget  all  their  labors  and  objects  of  interest  on  earth,  it 
cannot  be  so  with  the  Messiah ;  for  heaven  and  eternity  are 
interested  in  them.  However  to  others  the  two  states  might 
become  distinct  and  separate,  to  him  they  could  never  be 
so.  For  what  his  truth  has  begun  to  effect  here,  is  going 
on  to  its  completion  there.  It  is  only  by  knowing  its  whole 
progress,  that  he  can  '  see  of  the  travail  of  his  soul  and  be 
satisfied.'  He  cannot  cease  to  care  for  it,  to  be  engaged 
for  it,  and  to  speak  of  it  in  the  everlasting  communion 
which  he  holds  with  his  Father.  He  cannot  be  unconcern- 
ed for  any  spirit  here,  which  he  hopes  to  welcome  to  glory- 
there . 

2.  Another  objection  to  this  doctrine  may  be,  that  no 
consequences  are  discernible.  If  Jesus  were  truly  inter- 
ceding for  men,  we  should  perceive  its  effects  in  their  con- 
version and  subjection  to  him.  His  religion  would  not  be 
so  slighted,  its  extension  would  not  be  so  limited.  But  as 
it  has  spread  so  imperfectly,  and  so  many  who  have  receiv- 
ed are  yet  so  litde  affected  by  it,  it  is  not  easy  to  believe 
tliat  Jesus  has  been  actually  employing  so  efficient  means. 

This  objection  proceeds  upon  the  supposition,  that  the 
intercession  of  the  Mediator  must  necessarily  be  all-prevail- 
ing ;  that  such  must  of  course  be  its  virtue,  as  to  occasion 
at  once  the  perfect  accomplishment  of  his  great  work.  But 
we  have  no  authority  for  such  a  supposition.  It  is  w^ithout 
sufficient  reason  or  warrant,  that  we  fancy  the  Deity  pledged 
to  grant  immediately,  unreservedly,  and  perceptibly,  tlie 
petitions  of  the  intercessor. 

It  is  true,  when  our  Lord  uttered  his  prayer  at  the  tomb 
of  Lazarus,  he  said,  '  I  know  that  thou  hearest  me  always.' 
He  had  asked  for  permission  lo  exercise  his  power  in  rais- 
ing his  friend  from  the  dead,  and  he  gave  thanks  that  it  was 
granted  ;  '  Father,  I  thank  thee  that  thou  hast  heard  me.* 
But  this,  it  is  plain,  refers  only  to  his  power  of  working  mira- 
cles on  earth.  And  it  must  be  observed,  that  there  is  a  great 
difference  between  such  operations  on  the  bodies  of  men, 
and  the  influence  of  religion  on  their  souls.  The  souls  of 
men  are  subject  only  to  a  moral  influence.  There  can  be 
no  reformation  or  holiness  by  compulsion.      Reformation 


JESUS    THE    INTERCESSOR,  9^ 

and  holiness  come  only  through  the  operation  of  truth,  by- 
motive,  argument,  persuasion.  These  are  the  means  which 
God  has  established  in  the  world,  and  which  Jesus  came  to 
bring.  And  if  his  intercession  should  have  the  effect  to  work 
a  miracle  in  every  heart,  it  would  be  to  supercede  at  once, 
and  render  useless,  all  those  extensive  means,  which,  with 
so  great  pains  and  cost,  have  been  instituted  for  man's  salva- 
tion. But  it  plainly  cannot  be  designed  to  interfere  with 
and  frustrate,  but  only  to  aid,  that  vast  and  gracious  system  ; 
and  therefore  this  objection — which  simply  amounts  to  this, 
that  it  has  not  overturned  the  whole  provision  of  moral  means 
in  the  christian  dispensation — is  entirely  destitute  of  weight. 

Indeed  the  objection  might  be  urged  quite  as  plausibly 
against  the  whole  system  of  revelation  itself.  It  is  an  obvi- 
ous fact,  that  revelation  does  not  accomplish  the  whole  of 
that  extensive  good,  which  it  was  designed  to  effect.  The 
gospel  was  sent  into  the  world  to  abolish  the  empire  of  sin, 
and  establish  the  prevalence  of  holiness.  Yet  it  has  never 
done  it.  The  dominion  of  sin  is  still  powerful  and  exten- 
sive, and  multitudes  live  and  die  without  righteousness  or 
religion.  This  is  true  even  of  the  christian  world  ;  how 
much  more  true  of  the  whole  world  !  Now  we  might  quite 
as  safely  reason,  that  the  gospel  has  not  been  announced, 
because  we  do  not  witness  its  promised  perfect  operation,  as 
that  Jesus  does  not  intercede,  because  we  do  not  witness 
what  we  should  suppose  to  be  the  complete  efficacy  of  such 
intercession.  The  truth  is,  that  nothing  at  present  has  its 
full  and  perfect  effect.  Every  thing  is  in  tendency,  rather 
than  in  result.  The  design  and  tendency  of  the  govern- 
ment of  providence  are  to  happiness ;  yet  there  is  a  great 
deal  of  unhappiness.  But  this  unhappiness  is  no  objection 
to  a  thoughtful  mind  against  the  benevolent  tendency  of  the 
system. 

Besides  ;  the  objection  we  are  considering  adopts  the 
veiy  inadmissable  supposition,  that  we  are  acquainted  with 
all  the  results  of  our  Lord's  intercessory  labors  ;  that  we 
actually  know  how  far  they  avail,  and  where  they  cease  to 
avail.  Whereas,  in  truth,  we  know  nothing  about  it,  and 
can  know  nothing.    How  can  we  tell  that  many  favors  and 


100  JESUS    THE    INTERCESSOR. 

deliverances,  which  we  least  suspect,  and  of  whose  existence 
even  we  know  nothing,  are  not  owing  to  this  very  circum- 
stance ?  How  can  we  tell,  if  this  were  to  cease,  what 
would  be  the  diminution  of  the  general  influence  of  relig- 
ion, and  of  its  peace  and  joy  in  our  own  breasts  ?  From 
the  nature  of  the  case,  we  must  necessarily  be  profoundly 
ignorant  in  regard  to  all  particulars.  It  is  much  the  game 
as  in  regard  to  the  efficacy  of  prayer.  We  know  that  it 
avails,  that  '  the  fervent,  effectual  prayer  of  a  righteous  man 
avails  much.'  But  who  can  tell  in  precisely  what  instances 
and  to  what  extent  ?  We  have  the  public  institutions  and 
ordinances  of  our  faith  operating  in  the  midst  of  us,  and 
within  the  sphere  of  our  constant  observation.  Yet  we  are 
wholly  unable  to  estimate  the  extent  and  determine  the  Hm- 
its  of  their  influence.  Many  persons  profess  that  they  are 
unable  to  discern  in  it  any  degree.  It  were  therefore  to  be 
expected  that  the  operation  of  our  Lord's  intercession  would 
be  imperceptible.  It  might  be  great  and  powerful,  and  yet 
we  be  altogether  unable  to  detect  it. 

3.  Another  objection  to  the  doctrine  may  be  that  it  ope- 
rates against  the  character  of  the  Supreme  Father.  It  seems 
to  imply,  that  he  is  less  disposed  to  show  favor  to  his  child- 
ren, and  that  he  needs  to  be  solicited  and  persuaded  by 
some  being  more  benevolent  than  himself. 

This  objection  is  grounded  entirely  in  misapprehension  ; 
as  will  be  evident  from  considering,  what  I  proposed  as  the 
third  head  of  discourse, 

III.  The  purpose  to  be  answered  by  the  intercession  of 
Jesus. 

The  objection  just  named  supposes  this  purpose  to  be,  to 
change  the  dispositions  of  God  from  wrath  to  favor,  and  ren- 
der him  wilhng,  or  induce  him,  to  be  kind  to  his  offspring. 
Now  if  this  were  the  purpose,  the  objection  would  be  in- 
superable against  the  doctrine,  since  it  would  contradict  the 
whole  testimony  of  the  scriptures  concerning  the  character 
of  God.  For  although  his  displeasure  against  sin  is  unques- 
tionable and  severe,  yet  nothing  is  more  certain  than  that  his 
disposition  toward  his  creatures  is  that  of  a  Father — is  love, 
grace,  antecec;lent  to  any  solicitation,  independent  of  all  ex- 


JESUS    THE    INTERCESSOR.  101 

tenial  causes.  The  objection  is  indeed  valid  against  any 
notion  of  intercession  or  mediation,  which  should  attribute 
to  it  the  production  of  such  a  disposition ;  which  should 
suppose,  for  example,  a  perpetual  contest  going  on  between 
Jesus  the  Advocate,  and  God  the  Judge,  in  which  the  one 
insists  on  the  extreme  penalty  of  the  law,  and  the  other 
pleads,  that  having  already  endured  it  himself,  it  should  not 
be  again  visited  on  the  offenders.  Or  such  views  as  are 
sometimes  given  by  Watts  in  his  hymns : 

Rich  were  the  drops  of  Jesus'  blood, 

That  cahn'd  Gods  frowning  face  ; 
That  sprinkled  o'er  the  burning  throne, 

And  turn'd  the  wrath  to  grace. 

But  the  doctrine,  which  I  have  stated,  is  not  liable  to  the 
objection  which  rightfully  lies  against  such  representations 
as  this.  It  ascribes  no  such  purpose  to  the  work  of  Christ, 
for  it  does  not  admit  any  such  to  be  needed.  It  stands  on 
the  same  foundation  with  the  doctrine  of  prayer.  It  pre- 
supposes that  God  is  gracious,  does  not  undertake  to  ren- 
der him  so.  It  is  the  appointed  means,  by  which  his 
grace,  already  abundant  and  active,  is  sought  and  bestow- 
ed. If  I  beseech  God  to  grant  a  daily  blessing,  it  is  not 
because  I  imagine  him  indisposed  to  bestow  it,  and  need- 
ing to  be  persuaded  to  do  it ;  but  for  just  the  contrary 
reason,  that  he  is  disposed  ;  and  it  is  suitable  and  becom- 
ing in  me,  dependent  as  I  am,  to  apply  to  him,  acknow- 
ledging my  dependence  and  need  ;  besides  that  he  has 
commanded  it,  as  a  means  of  obtaining  blessing.  So  also 
if  I  offer  petitions  in  behalf  of  a  friend,  it  is  for  the  very 
reason  that  I  know  God  to  be  dispoied  to  bless,  and  to 
have  appointed  this  as  one  means  of  procuring  favor.  It  is 
suitable  too  and  becoming,  that  his  children  should  in  this 
way  express  and  exercise  their  srood  feelings  toward  each 
other.  It  is  part  of  that  vast  connected  system  of  benevo- 
lence and  mutual  improvement,  which  has  already  been 
referred  to.  We  regard  our  Lord's  intercession  as  a  part 
of  the  same  system.  He  appears  at  the  throne  of  grace  in 
behalf  of  his  friends — not  because  God  needs  to  be  en- 
treated and  rendered  willing  to  grant  blessing  j  but  because, 


102  JESUS    THE    INTERCESSOR. 

already  waiting  to  be  gracious,  he  has  appointed  this  me- 
thod of  dispensing  blessing.  It  is  also  suitable  and  becom- 
ing, that  he,  who  is  the  head  of  the  church,  and  whom 
God  sent  to  '  lead  many  sons  to  glory,'  should  in  this  way 
express  his  care  for  them,  and  his  interest  in  them,  and  be 
the  means  of  procuring  for  them  that  felicity,  for  which 
he  labored  and  died. 

Precisely  what  we  owe  to  it,  the  exact  nature  and  ex- 
tent of  the  aid,  strength,  favor,  which  may  be  thus  commu- 
nicated to  believers,  it  is  not  possible  for  us  to  know.  But 
that  it  is  something  real  and  great,  we  have  no  right  to 
doubt.  We  cannot  precisely  ascertain  how  much  or 
what  we  owe  to  our  prayers,  or  wherein  human  interces- 
sions avail.  The  christian  poet  has  said,  speaking  of  the 
humble  piety  of  the  retired  man,  who  lives  unheeded  by 
the  world — 

Perhaps  she  owes 
Her  sunshine  and  her  rain,  her  blooming  spring 
And  plenteous  harvests,  to  the  prayer  he  makes, 
When,  Isaac  like,  the  solitary  saint 
Walks  forth  to  meditate  at  even  tide, 
And  think  on  her,  who  thinks  not  of  herself. — Cowper, 

So  also  the  christian,  perhaps,  owes  much  of  the  efficacy 
of  his  faith  and  the  serenity  of  his  spirit,  the  peace  and 
joy  which  he  has  in  believing,  his  deliverance  in  temptation, 
and  his  consolation  in  trouble,  and  whatever  holy  influences 
he  may  rejoice  in,  to  the  intercession  of  his  Lord.  At  any 
rate,  one  consequence  is  certain.  The  doctrine  has  a 
tendency  to  excite  gratitude,  and  to  promote  the  growth  of 
religious  affections.  To  believe  that  we  are  thought  of  in 
heaven;  that  our  benevolent  and  truest  friend  there  takes 
an  interest  in  us ;  that  the  gracious  Father  of  our  spirits 
has  appointed  that  mention  shall  be  continually  made  of 
the  infirmities,  the  trials,  the  penitence,  the  temptations, 
the  sorrows  of  his  children — so  that  their  state  may  never 
be  forgotten,  and  that  angels  may  rejoice  in  their  welfare ; 
to  believe  this,  must  strongly  conduce  to  excite  devout  and 
grateful  affections,  to  make  us  feel  that  we  have  to  do  with 
something  bettei:  than  the  follies  and  sins  of  time,  to  make 
us  realize  that  we  are  immortal  and  ought  to  be  holy,  and 


JESUS    THE    INTERCESSOR.  103 

to  bring  us,  humble,  rejoicing,  confiding,  to  the  throne  of 
mercy,  consecrated  to  His  service,  who  has  loved  us  with 
an  everlasting  love. 

This  is  what  may  be  called  the  moral  efficacy  of  the 
doctrine ;  and  may  lead  us  to  consider,  as  was  in  the  last 
place  proposed, 

IV.  The  practical  uses  of  the  subject. 

These,  to  one  who  is  persuaded  of  its  truth,  cannot  be 
slight.  If  we  know  that  some  valued  friend,  whose  heart 
is  one  with  us,  and  who  earnestly  desires  our  good,  makes 
it  one  of  the  offices  of  his  devotion  to  mention  us  affection- 
ately before  God  and  implore  his  benediction  upon  us ; 
who  of  us  can  fail  to  be  touched  by  such  an  act  of  friend- 
ship ^  who  would  not  be  led  to  strive  that  he  might  be 
worthy  of  the  prayers  thus  presented,  and  not  forfeit  the 
blessings  thus  implored  ?  The  great  Apostle  to  the  Gen- 
tiles frequently  reminds  his  bretliren,  that  '  always,  in  all 
his  prayers,  he  makes  mention  of  them  before  God.'  How 
likely  was  tliis  to  impress  them  with  an  affectionate  and 
holy  awe  !  How  solicitous  must  it  have  rendered  them  to 
reward  his  kindness,  and  not  to  provoke  the  displeasure  of 
that  gracious  Being  to  whom  they  were  commended  ! 
And  who  can  doubt,  that,  in  all  succeeding  ages  of  the 
church,  multitudes  of  souls  have  been  impressed  and  won 
by  the  reflection,  that  their  minister  remembered  them 
daily  and  nightly,  in  his  prayers  ;  that  when  thoughtless  of 
themselves,  he  had  not  ceased  to  be  concerned  for  them  ; 
and  that  his  friendly  intercessions  for  them,  if  despised  and 
neglected  on  their  part,  would  rise  up  to  their  shame  and 
condemnation  at  last  .^  How. often  also,  has  the  minister, 
amid  the  toils  and  anxieties,  the  trials  and  disappointments 
attendant  on  his  labors,  been  comforted  by  the  assurance, 
thot  the  faithful  of  his  flock .  are  bearing  him  up  in  their 
prayers  at  the  mercy  seat ;  that,  in  sympathy  and  love, 
they  implore  for  him  that  aid  and  guidance,  which  only 
can  support  and  cheer !  This  assurance  is  balm  to  his 
spirit.  It  gives  him  animation  and  confidence,  and  makes 
his  heavy  burdens  light.  If  then  christians  would  but 
realize,  that  he,  who  is  more  than  a  friend,  more  than  a 


104  V  JESUS    THE    INTERCESSOR. 

pastor — the  author  and  finisher  of  the  faith  which  gives 
them  life — '  who  died  for  them,  and  rose  again,  and  is 
seated  at  the  right  hand  of  God,' — who  will  come  again 
to  judgment  in  the  clouds  of  heaven,  and  from  whose  own 
voice  they  hope  to  receive  a  welcome  to  the  joys  of  their 
Lord — that  he  '  makes  intercession  for  them  ;' — how 
powerfully  might  it  operate  to  inspirit  their  devotion,  to 
excite  their  zeal,  to  quicken  their  improvement,  to  console 
them  in  trouble,  to  encourage  them  when  doubtful  and 
desponding  ! 

Let  us  seek  to  secure  to  ourselves  this  good  influence. 
When  we  raise  our  desires  to  Him,  from  whom  cometh 
our  help,  it  may  warm  and  animate  us  to  remember,  that 
we  have  an  '  advocate  with  the  Father,  Jesus  Christ  the 
righteous.'  Offered  through  him,  as  the  appointed  way  to 
the  Father,  our  prayers  cannot  be  frustrated  nor  lost. 

The  same  thought  may  help  to  make  us  watchful.  If 
we  have  an  habitual  persuasion  that  our  virtue  and  salvation 
are  anxiously  desired  by  our  Lord,  we  cannot  fail  to  be 
more  anxious  for  them  ourselves,  and  to  watch  for  them 
diligently.  Jf  Peter  had  borne  humbly  in  mind  his  Mas- 
ter's words — '  Simon,  I  have  prayed  for  thee,  that  thy  faith 
fail  not' — he  would  have  bepn  earnestly  on  his  guard  and 
not  have  fallen.  But  he  forgot  it,  and  his  faith  failed.  So 
may  ours  fail,  if  we  will  not  secure  it  by  the  grateful  re- 
collection of  what  is  still  done  in  our  behalf. 

We  may  find  this  persuasion  of  particular  worth  to  us  in 
times  of  temptation,  sorrow,  and  spiritual  despondency. 
When  we  deeply  feel  our  weakness  and  insufficiency,  when 
the  world  is  dark,  and  our  hearts  are  gloomy,  and  peace 
seems  departed  ;  then  we  may  find  in  this  doctrine  a  sooth- 
ing and  strengthening  power.  We  lean  upon  the  compas- 
sion of  one,  who  '  wns  in  all  points  tempted  as  we  ai'e,* 
and  was  *  made  perfect  through  suffering.'  We  feel  se- 
cure of  sympathy  from  him,  who  suffered  for  us  in  his 
humiliation,  and  does  not  forget  us  now  that  he  is  exalted ; 
and  while  we  meclitate  and  pray,  the  cloud  is  gradually 
removed,  and  we  are  restored  to  the  brightness  and  calm- 
ness of  spiritual  peace. 


DISCOURSE  IX. 


CHRIST  THE  JUDGE  OF  THE  WORLD. 


John  v.  22. 

For  the  Father  judgeth  no   man,  but  hath    committed  all  judgment 

to  the  Son. 

Our  knowledge  of  the  character  and  dispensations  of 
God  is  derived  from  two  sources ;  his  works  and  his  word ; 
each  of  them  addressed  to,  and  interpreted  by  our  under- 
standing. His  works — by  which  we  mean  the  whole  con- 
stitution of  nature,  so  far  as  exposed  to  the  view  and  in- 
vestigation of  man — offer  the  most  convincing  proofs  of 
the  existence,  perfections  and  agency  of  the  omnipresent 
spirit ;  and  afford  instructions,  to  a  certain  extent,  clear 
and  unquestionable,  concerning  his  will  and  purposes. 
This  is  the  religion  of  nature.  His  word  contains  the 
religion  of  revelation ;  a  more  complete  discovery  of  his 
perfections  and  government,  and  comprising  information 
respecting  his  designs  and  law,  of  which  his  works  teach 
nothing.  Especially  in  what  regards  the  final  purposes  of 
God  respecting  the  human  race,  and  the  mode  in  which 
they  shall  be  accomplished  ;  revelation  unfolds  what  reason 
could  never  have  gathered  from  nature.  That  there  is  a 
God,  and  that  he  rules  the  universe,  '  all  nature  cries  aloud 
through  all  her  works.'  '•  That  he  delights  in  virtue,'  is 
also  evinced  by  the  law  written  on  the  heart.  But  of  the 
great  purpose  of  the  present  administration,  of  the  final 
10 


106  CHRIST    THE    JUDGE    OF    THE    WORLD. 

issue  of  this  state  of  things,  and  the  destiny  which  awaits 
man  at  the  close  of  his  mortal  career ;  nothing  is  taught 
with  certainty,  and  little  can  be  even  distinctly  conjectured, 
from  the  intimations  of  nature  around  us,  or  the  working  of 
reason  within  us.  What  is  known  upon  these  points,  is 
derived  from  revelation.  There  we  learn  distinctly  the 
objects  of  our  existence,  the  intentions  of  our  IViaker  con- 
cerning us,  the  means  of  securing  his  favor,  the  certain- 
ty of  another  life,  and  the  true  way  to  avoid  its  misery 
and  ensure  its  bliss.  The  important  mysteries  of  the  di- 
vine administration  are  laid  open  before  us — '  even  that  mys- 
tery, which  was  kept  secret  since  the  world  began,  but  is 
now  made  manifest  by  the  writings  of  the  prophets,  accord- 
ing to  the  commandment  of  the  everlasting  God.' 

These  scriptures  especially  teach — what  the  works  of 
God  could  never  tell  us — by  what  agency  and  through 
whose  intervention  the  eternal  benefits  ol  divine  grace  are 
offered  and  secured  to  man.  They  alone  unfold  the  offices 
of  the  Mediator  between  God  and  men,  who  brings  the 
instructions  and  promises  of  a  new  covenant,  and  announces 
the  peculiar  relations  and  duties  thence  arising.  All  this, 
however,  although  not  recorded  in  the  volume  of  nature,  is 
yet  consistent  with  whatever  that  volume  teaches.  The 
dispensing  of  grace  by  Jesus  Christ  is  an  arrangement  of 
the  divine  will  altogether  analogous  to  the  other  dispensa- 
tions of  God.  It  is  conformable  to  all  that  we  discern  of 
the  uniform  and  general  procedure  of  providence.  Every 
tiling  in  the  universe  is  conducted  through  the  ministration 
of  subordinate  agents.  God  bestows  existence  and  sup- 
ports it,  not  by  his  own  direct  action,  but  through  interme- 
diate agency.  He  guides  and  ruleS;  dispenses  favor  and 
manifests  displeasure,  by  the  operation  of  second  causes, 
interposed  between  himself  and  his  children.  All  things 
are  his  ministers  and  messengers  to  his  offspring,  in  which 
and  through  which  he  is  manifested,  and  they  are  his  min- 
isters and  messengers  to  one  another.  It  is  one  vast  and 
unbroken  system  of  mediation,  ministration. 

In  perfect  conformity  to  this,  when   he  would  establish 
among  men  tne  way  of  salvation  and  bring  them  to  ever- 


CHRIST    THE    JUDGE    OP    THE    WORLD.  107 

lasting  life,  he  sent  to  them  a  Mediator — who  should  exe- 
cute all  which  might  be  necessary  to  fulfil  the  pur}30ses  of 
the  new  dispensation,  and  be  the  head  and  prince  of  God's 
spiritual  kingdom. 

In  order  to  the  complete  accomplishment  of  this  exten- 
sive work,  the  scriptures  inform  us  that  the  authority  of 
Judge  is  given  to  him  ;  that  he,  who  oversees  and  guides 
the  whole  progress  of  the  great  spiritual  kingdom  among 
men,  and  is  in  God's  stead  to  carry  it  forward  to  its  con- 
summation ;  is  also  to  be  the  final  distributer  of  its  awards. 
To  this  effect  our  text  contains  an  express  assertion  ;  '  The 
Father  judgeth  no  man,  but  hath  committed  all  judgment  to 
the  Son.'  This  is  repeated  further  on ;  '  He  hath  given 
him  authority  to  execute  judgment  also,  because  he  is  the 
Son  of  man.'  The  same  is  implied  in  several  of  our 
Lord's  parables,  and  especially  in  that  which  describes  him 
as  coming  in  the  clouds,  with  the  angels  and  glory  of  his 
Father,  '  to  separate  the  evil  from  the  good,  as  a  shepherd 
divides  the  sheep  from  the  goats.*  The  Apostle  Paul 
says,  *  We  must  all  stand  before  the  judgment  seat  of 
Christ.'  In  his  address  to  the  Athenians,  he  stated  in 
express  terms,  '  that  God  has  appointed  a  day  in  which  he 
will  judge  the  world  in  righteousness,  by  that  man  whom 
he  hath  ordained.'  Peter  also,  addressing  Cornelius,  '  tes- 
tified, that  it  is  he  who  is  ordained  of  God  to  be  the  judge 
of  quick  and  dead  ;'  an  expression,  which  he  repeats  in  his 
first  epistle,  and  which  Paul  u,ses  in  his  second  epistle  to 
Timothy.''^ 

These  passages  decide  what  is  the  doctrine  of  the  New 
Testament  on  this  point.  It  has  been  the  acknowledged 
doctrine  of  the  church  in  all  its  divisions.  It  may  have  been 
understood  in  senses  somewhat  various,  but  in  some  sense 
it  has  been  universally  received. 

Nothing  can  be  more  interesting  to  the  human  soul,  than 
the  solemnities  of  judgment.  Nothing  can  be  better 
worthy  our  habitual  reflections,  than  the  fact  that  there  will 
be  a  righteous  retribution  when  life  shall  have  closed.  All 
that  pertains  to  that  judgment,  and   to  him  who  shall  ad- 

*  J  Peter  iv.  5.    2  Timothy  iv.  1. 


108  CHRIST    THE    JUDGE    OF    THE    WORLD. 

minister  it,  must  be  matter  of  deepest  and  most  affecting 
interest.  No  one,  who  suffers  himself  to  think  at  all,  can 
think  of  it  with  indifference.  I  therefore  ask  attention  to  the 
remarks  suggested  by  our  text,  concerning  the  nature  of 
the  office  which  Christ  thus  holds,  the  authority  by  which 
he  exercises  it,  the  reasons  of  his  appointment  to  it,  and 
the  duties  which  are  consequently  imposed  upon  us. 

I.  The  nature  of  this  office. 

The  passages  already  cited  teach,  that  it  is  to  be  exe- 
cuted at  the  final  consummation  of  all  things,  when  tlie 
issues  of  this  probation  shall  be  made  known,  and  every 
man  shall  receive  *  according  to  the  deeds  done  in  the 
body.'  i\t  that  time,  it  is  the  Son  of  man,  who  shall  sit  on 
the  throne  of  the  kingdom,  and  welcome  the  righteous  to 
the  joy  of  their  Lord,  and  deliver  the  unprofitable  to  outer 
darkness. 

The  inquiry  is  here  suggested,  whether  we  are  to  under- 
stand that  this  shall  be  strictly  the  act  of  the  Saviour, 
present  in  his  own  person ;  or  whether  we  are  to  suppose 
it  intended  only  to  represent,  that  the  doctrines  and  laws 
of  his  religion  shall  determine  the  final  state  of  every  indi- 
vidual. Is  he  Judge,  in  the  sense  that  he  personally  ad- 
ministers the  sentence,  or  in  tlie  sense,  that  it  is  by  his  law 
that  judgment  shall  be  passed  f 

Each  of  these  interpretations  may  find  support  from 
some  passages  of  the  Scriptures,  apd  it  may  not  be  easy  to 
satisfy  ourselves  which  is  the  truth. 

In  regard  to  the  first,  it  is  strongly  countenanced  by 
the  direct  phraseology  of  the  New  Testament,  in  a  multi- 
tude of  instances.  Jesus  is  there  represented  as  personally 
appearing,  sitting,  speaking,  and  pronouncing  judgment,  in 
a  manner  which  seems  at  first  to  require  a  literal  interpre- 
tation. It  does  not  at  once  suggest  the  idea,  that  nothing 
else  is  intended,  but  that  the  final  distribution  of  rewards 
and  punishments  shall  be  made  according  to  the  rules  of 
his  gospel. 

But  then,  on  the  other  hand,  it  is  well  understood,  that 
in  commo!!  language,  and  most  frequently  in  the  language 
of  the  Bible,  one  is  said  to  do  what  he  causes  to  be  done. 


CHRIST    THE    JUDGE    OF    THE    WORLD.  109 

or  provides  for  doing.  According  to  which  sense,  we  may 
understand  Christ  to  be  called  the  Judge  of  the  world, 
because  he  provides  the  rules  and  publishes  the  laws  by 
which  judgment  shall  proceed.  He  himself  authorizes  tliis 
interpretation,  when  he  says,  '  If  any  man  hear  my  words 
and  believe  not,  I  judge  him  not ;  he  hath  one  that  judgeth 
him;  the  word  that  I  have  spoken,  ihe  same  shall  judge 
him  at  the  last  day.'  It  seems  also  to  corroborate  this 
interpretation,  that  he  promises  his  disciples,  that  they  shall 
'  sit  on  twelve  thrones,  judging  the  twelve  tribes  of  Israel ;' 
and  also  that  Paul  says,  '  Know  ye  not  that  the  saints  shall 
judge  the  world  ?  Know  ye  not  that  we  shall  judge  angels  ?' 
Now  we  do  not  for  a  moment  suppose  that  the  apostles 
shall  be  actually  seated  on  twelve  thrones,  and  take  part  in 
the  distribution  of  rewards  and  punishments  to  God's  crea- 
tures ;  much  less  that  all  christians  shall  be  so  employed  ; 
for  they  are  all  to  be  themselves  subject  to  judgment.  And 
still  less  do  we  imagine,  that  they  shall  be  exalted  to  pass 
sentence  upon  angels.  We  do  not  hesitate  to  understand 
by  this  language,  that  the  doctrine  they  hold  is  the  rule  by 
which  all  shall  be  judged,  that  the  gospel  they  profess  is 
the  standard  by  which  sentence  shall  be  passed.  And  why 
are  we  not  warranted  in  adopting  the  same  exposition  in 
the  instance  of  our  Lord  ?  Why  not  use  as  a  key  to  the 
other  expressions  his  own  declaration,  that  it  is  *the  word 
which  he  hath  spoken,  that  shall  judge  them  at  the  last 
day  ?' 

It  must  be  acknowledged,  however,  that  perfect  satisfac- 
tion upon  this  point  is  not  easily  obtained.  Neither  can  it 
be  considered  essential.  There  is  necessarily  much  per- 
taining to  the  last  great  day  and  hs  dread  events,  which 
the  day  only  can  reveal.  It  is  sufficient  for  us,  that  we 
know  by  what  law  our  actions  shall  be  tried,  and  by  how 
strict  a  standard  our  lives  shall  be  judged.  It  will  be  the 
same  thing,  as  regards  our  own  state,  whether  our  condition 
be  silently  determined  by  the  word  of  Christ,  which  was 
given  for  our  direction ;  or  whether  it  be  audibly  announced 
from  his  lips.  In  either  case,  it  will  be  bliss  for  those  who 
are  received,  and  woe  for  those  who  are  rejected. 
10* 


1  10  CHRIST    THE    JUDGE    OF    THE    WORLD. 

II.  We  come  to  the  second  point  proposed ;  the  authority 
by  which  our  Lord  exercises  this  office.  Is  it  original,  or 
is  it  derived  ?  Is  it  his  own,  or  does  he  receive  it  from 
another  ? 

This  is  a  question  which  can,  of  course,  be  answered 
only  by  the  written  testimony  of  revelation.  Conjecture 
and  reasoning  upon  this  point  are  equally  unprofitable  and 
out  of  place.  Only  that  word,  which  informs  us  that  he 
holds  the  office,  can  tell  us  by  what  authority  he  holds  it. 

And  here  there  is  no  deficiency  of  information,  nor  want 
of  explicitness.  Every  passage  to  which  we  have  refer- 
red, either  directly  asserts,  or  necessarily  implies,  that  the 
authority  is  derived  from  the  Father.  '  The  Father  hath 
committed  all  judgment  to  the  Son.'  '  He  hath  given  me  au- 
thority to  execute  judgment.'  ^  He  is  ordained  of  God  to 
be  judge  of  quick  and  dead.'  No  language  can  be  more 
unambiguous  than  this.  Words  could  not  deny  more 
strongly  all  claim  on  our  Lord's  part  to  an  original  inde- 
pendent authority  in  this  particular. 

But  notwithstanding  this,  it  is  remarkable,  that  men  have 
been  sometimes  ready  to  forget  this  plain  language  of  our 
Lord,  and  be  rather  guided  by  the  suggestions  of  their  own 
understanding.  For,  they  argue,  it  is  impossible  that  the 
office  of  judging  the  world  should  be  delegated.  It  is  a 
work  to  which  only  omniscience  and  omnipotence  are  equal; 
and  these  qualifications  cannot  be  communicated  to  a  finite 
being.  For  which  reason,  they  say,  it  is  necessary  that 
the  Judge  should  be  the  supreme  deity  himself;  and  hence 
they  conclude  that  Jesus  is  himself  the  Almighty  God. 

Upon  remarks  of  this  sort  we  may  observe,  in  the  first 
place,  that  we  have  no  right  to  say  what  powers  God  can 
or  cannot  communicate,  what  authority  he  can  or  cannot 
delegate.  It  is  presumption  in  beings  like  us.  How  do  we 
know  that  he  may  not  impart  to  one  of  his  creatures  know- 
ledge wide  enough  and  power  large  enough  to  execute 
righteous  judgment  on  the  human  race,  without  making  it 
omnipotent  or  omniscient?  What  right  have  we  to  say  that 
one  cannot  receive  from  God  authority  and  wisdom  suffi- 
cient to  rule  his  church  of  this  world,  without  makine:  it 


CHRIST    THE    JUDGE    OF    THE  tVORLD.  IH 

extend  to  all  worlds  ?  Why  is  it  impossible  to  believe  that 
God  may  '  commit  all  judgment'  to  another  ? 

It  is  hazardous  to  reason  on  this  point  in  opposition  to 
the  plain  language  of  revelation.  Jesus  Christ  declares, 
that  this  authority  is  delegated,  and  refrains  from  all  lan- 
guage which  may  imply  underived  wisdom,  or  native  right. 
In  words  immediately  following  our  text,  he  adds,  '  I  can 
of  mine  own  self  do  nothing  ;  as  I  hear  I  judge  ;  and  my 
judgment  is  just,  because  1  seek  not  my  own  will,  but  the 
will  of  the  Father  who  sent  me.'  Shall  we  suffer  any  no- 
tion respecting  the  impossibility  of  a  judgment  without  inde- 
pendent omniscience,  to  contradict  this  decisive  language  f 

But  further  still.  The  very  circumstance  which  we  are 
ready  to  rely  upon  as  proving  that  Jesus  could  not  execute 
judgment,  if  he  possessed  only  delegated  power ;  is  the 
very  circumstance  assigned  in  the  sacred  volume  as  a  rea- 
son for  its  being  delegated.  Judgment,  it  is  sometimes  af- 
firmed, cannot  be  impartial  and  just  in  the  hands  of  one  of 
limited  knowledge.  Who  can  feel  safe,  it  is  asked,  to 
commit  his  eternal  destiny  to  the  decision  of  one  who  is 
not  omniscient  ?  Such  is  the  wisdom  of  man.  But  not 
such  the  wisdom  of  God.  He  has  seen  fit  to  '  give'  Jesus 
this  authority.  And  why  ?  For  the  very  reason  which 
men  assign  for  its  being  impossible — '  because  he  is  the  Son 
of  man.'  This  is  so  frequently  implied,  that  we  might 
almost  fancy  it  designed  as  a  rebuke  to  man's  presumptuous 
argument  on  the  subject.  '  He  hath  appointed  a  day'  says 
Paul,  '  in  which  he  will  judge  the  world  in  righteousness — 
iy  the  man  whom  he  hath  ordained.'  He  himself  says, 
*  My  judgment  is  just.'  Why  ?  Because  my  knowledge 
and  power  are  infinite  ?  because  I  am  the  eternal  and  un- 
erring God  ?  Not  at  all.  This  is  what  men  may  say  ; 
but  Christ  assigns  a  very  opposite  reason  :  '  because  I  seek 
not  my  own  will,  but  the  will  of  him  who  sent  me.' 

It  may  well  be  added  here,  that,  even  on  the  supposition 
of  the  union  of  the  divine  and  human  natures  in  the  person 
of  our  Lord  ;  this  speculative  reasoning  is  altogether  unsat- 
isfactory and  deceitful.  For  in  that  case,  the  scriptures 
speak  of  him  as  judge,  never  in  his  divine  nature,  but  only 


112  CHRIST    THE    JUDGE    OF    THE    WORLD. 

and  always  in  his  inferior  nature.  He  hath  authority,  not 
because  he  is  God,  but  '  because  he  is  the  Son  of  man.' 
So  likewise  says  Paul — 'the  man  whom  he  hath  ordained.' 
So  that,  whatever  ground  may  be  taken,  the  scriptures  deny 
that  the  possession  of  divine  attributes  is  essential  to  this 
work.  If  it  be  said,  that  an  influence  is  derived  to  the  in- 
ferior nature  by  its  union  with  God  ;  this  is  undoubtedly 
true.  This  is  what  Jesus  teaches,  and  what  we  insist  upon 
always.  '  The  Father  dwells  in  him,'  and  acts  by  him. 
It  is  not  his  own  will,  but  the  Father's.  He  judges  as  he 
hears,  not  according  to  his  own  will,  but  according  to  that 
of  the  Father  who  sent  him:  But  this  is  a  very  different 
thing  from  possessing  imderived  and  inherent  audiority. 

But  still  it  may  be  urged,  that  judgment  is  ascribed  to 
God  in  the  scriptures,  as  his  peculiar  work ;  and  how  is  this 
consistent  with  Christ  being  Judge,  if  he  be  not  God  ? 

Its  consistency  will  be  very  apparent,  if  we  take  into 
view  this  obvious  and  simple  consideration ;  that  while  it 
has  pleased  the  Father  to  '  commit  all  judgment  to  the 
Son,'  it  is  His  infinite  wisdom,  justice,  goodness,  which  rule 
in  the  Son,  and  accomplish  the  great  work.  He  has  not 
left  him  incompetent,  but  has  given  to  him  *the  spirit  with- 
out measure.'  '  It  hath  pleased  the  Father  that  in  him  all 
fulness  should  dwell.'  In  a  word,  'God  judges  the  world 
by  him.^ 

In  this  view  of  the  subject,  every  thing  is  consistent  and 
satisfactory.  Let  us  hear  no  more  of  reluctance  to  submit 
to  him  who  is  thus  appointed.  If  we  will  consent  to  take 
the  doctrine  as  it  stands  in  the  scriptures,  and  will  not  strive 
to  be  wise  above  what  is  written ;  we  shall  find  nothing  in 
it  to  perplex  our  understandings,  nothing  that  needs  the 
remedy  of  our  speculations,  but  every  thing  to  warrant  our 
steadfast  confidence,  our  fervent  faith,  our  unfeigned  ado- 
ration. 

If,  however,  we  desire  a  little  further  satisfaction,  we 
may  find  it  in  the  remarks  which  occur  under  the  next 
head  of  discourse  ;  in  which  it  was  proposed 

III.  To  consider  the  reasons  of  this  appointment;  to  in- 
quire briefly  and  humbly  into  some  of  the  causes  why  the 


CHRIST    THE    JUDGE    OF    THE    WORLD.  113 

Father  of  the  universe,  the  kind  and  equal  parent  of  all, 
should  himself  judge  no  man,  but  commit  nil  judgment  to 
the  Son. 

We  may  undoubtedly  find  one  reason  in  the  circumstance 
to  which  we  have  already  alluded — that  it  is  the  general 
method  of  God's  administration  to  provide  for  and  rule  his 
creation  by  the  agency  of  intermediate  ministers.  From 
this  method  we  do  not  know  diat  there  is  any  departure. 
To  maintain  a  uniformity  with  the  general  system,  we  may 
readily  suppose  to  be  one  reason  of  this  judicial  appoint- 
ment. As  he  had  led  his  people  by  Moses  and  Joshua,  and 
taught  them  by  the  prophets,  and  chastened  them  by  the 
heathen,  and  enlightened  men  by  a  special  messenger,  and 
reconciled  and  saved  them  by  a  chosen  mediator ;  so  he 
would  in  like  manner  judge  the  world  by  his  Son.  It  is 
one  instance  among  multitudes  of  what  is  the  established 
ordinance  of  the  divine  government. 

Another  reason  for  this  appointment  is  contained  in  the 
remarkable  expression  of  a  verse,  which  I  have  already 
more  than  once  cited.  '  He  hath  appointed  him  to  execute 
judgment,  because  he  is  the  Son  of  man.'  There  is  some- 
thing indescribably  affecting  in  the  disclosure  which  is  thus 
made  of  the  tenderness  of  our  heavenly  Father.  He,  who 
has  made  all  and  has  a  right  to  all,  has  not  only  forborne 
and  cherished  his  sinful  offspring  here,  and  made  punish- 
ment his  strange  work  upon  earth ;  but  has  extended  his 
forbearance  even  to  the  last  sad  trial ;  has,  if  we  may  so 
represent  it,  descended  from  his  throne  of  majesty,  and 
stript  it  of  those  terrors  of  vengeance  and  indignation,  be- 
fore which  neither  stubborn  guilt  nor  timid  innocence  w^ould 
be  able  to  stand  ;  and  has  pui-posed  to  issue  the  decisions 
of  that  awful  day — not  even  from  the  milder  seat  of  pater- 
nal justice — but  from  the  serene  and  sympaihizing  lips  of 
the  once  human  Saviour  ;  of  one  who  had  been  in  the 
world  and  known  the  trials  and  weaknesses  of  flesh  ;  who 
had  himself  combated  temptation,  and  endured  suffering, 
and  been  acquainted  with  grief;  who  is  therefore  capable 
of  being  touched  with  a  feeling  of  our  infirmities,  and  ex- 
tending compassion  to  those  who  are  oqt  of  the  way.    With 


114  CHRIST    THE    JUDGE    OF    THE    WORLD. 

such  an  Advocate  and  Judge,  of  whom  all  that  we  have 
known  has  been  benevolent,  tender,  and  forbearing, — we 
feel  assured  that  mercy  shall  reign  in  the  midst  of  judg- 
ment ;  that  while  severity  flashes  on  the  criminal,  there 
shall  yet  be  no  room  for  unrelenting  wrath  ;  but  every  in- 
firmity shall  receive  compassion,  and  all  possible  allowance 
be  made  for  the  weakness  of  the  flesh  and  the  seductions 
of  the  world.  Let  the  timid  and  desponding  disciple  be 
comforted  and  at  peace.  Let  the  tempted  and  tried,  the 
sorrowing  and  fearful,  give  way  to  no  despair.  For  it  is 
to  him,  who  bore  our  infirmities  and  carried  our  sorrows, 
who  breaks  not  the  bruised  reed,  nor  quenches  the  smok- 
ing flax ;  it  is  to  him  that  judgment  has  been  committed, 
*  because  he  is  the  Son  of  man.' 

Thus  has  this  appointment  been  made  for  the  purpose 
of  manifesting  the  compassion  of  God.  '  Mercy  belongeth 
unto  thee,  O  Lord  3  because  thou  renderest  to  every  man 
according  to  liis  works.'*  Rich  indeed  that  mercy  !  which 
began  with  the  mission  of  the  Saviour,  and  is  consummated 
in  the  gracious  tenderness  of  the  judgment  seat !  What  an 
aggravation  to  the  guilt  of  that  man,  who  can  still  go  on, 
hardening  himself  in  sin  !  and  who  will  carry  nothing  but 
corrupt  and  obstinate  disobedience  to  the  presence  of  eter- 
nal love  ! 

TV.  We  were  to  notice,  in  the  last  place,  the  duty  which 
is  in  consequence  of  this  doctrine  imposed  upon  us.  This 
is  stated  by  our  Lord  himself  in  the  words  succeeding  our 
text — '  that  all  men  should  honor  the  Son,  even  as  they 
honor  the  Father.'  In  consequence  of  this  appointment  to 
judge  the  world,  it  becomes  our  duty  to  render  to  him  the 
reverence,  submission,  and  confidence,  which  appertain  to 
the  great  Sovereign  in  whose  name  he  acts.  The  honors 
which  belong  to  the  prince,  are  demanded  for  his  ambassa- 
dor. The  Lord  said,  '  They  who  receive  you  receive  me  ; 
and  they  who  receive  me,  receive  him  who  sent  me.'  '  God 
bath  highly  exalted  him,  and  given  him  a  name  abov^e  every 
name  j  that  in  the  name  of  Jesus  every  knee  should  bow, 

*  Psalm  Ixii,  12. 


CHRIST    THE    JUDGE    OF    THE    WORLD.  115 

and  every  tongue  confess  him  to  be  Lord,  to  the  glory  of 
God  the  Father.'  This  is  one  appointed  test  of  devotion 
to  God.  A  right  spirit  of  subjection  and  submission  to 
Him,  will  necessarily  be  manifested  by  confidence,  faith, 
and  trust  in  him,  whom  He  has  commissioned — to  refuse 
which,  is  an  evidence  of  disrespect  toward  the  Sovereign 
himself. 

But  this  is  not  our  only  duty.  If  Christ  is  to  sit  on  the 
judgment  seat,  we  are  to  stand  before  it,  and  give  account 
of  every  work  which  we  have  done,  and  of  every  secret 
thought,  whether  it  be  good  or  whether  it  be  evil.  For 
that  day  we  are  to  prepare.  The  thought  of  it  should 
have  influence  upon  the  whole  habitual  frame  of  our  minds, 
and  the  entire  character  of  our  lives.  It  sliould  make  sin 
our  abhorrence  and  holiness  our  delight.  It  should  excite 
us  to  diligence  in  the  work  of  obedience  and  faith,  that  we 
may  be  found  blameless  and  accepted  at  last.  It  should 
lead  us  to  familiar  acquaintance  with  that  word  according 
to  which  our  destiny  shall  be  determined,  and  to  the  devout 
performance  of  every  duty  it  enjoins;  that  so  we  may  be 
welcomed  to  the  joy  of  our  Lord,  and  not  be  cast  out  with 
the  rejected  and  impenitent. 

Finally,  brethren,  since  so  momentous  consequences  de- 
pend on  the  account  we  are  to  give  at  the  judgment  seat  of 
Christ,  let  us  accustom  ourselves  to  reflect  on  the  nature 
of  this  office,  on  the  audiority  by  which  he  is  invested  with 
it,  the  reasons  for  which  it  is  committed  to  him,  and  the 
duties  which  thence  are  demanded  of  us.  Let  us  thus 
cherish  and  confirm  our  conviction  of  the  supremacy  of 
the  God  and  Father  of  all,  and  of  that  excellent  grace 
which  is  here  exhibited.  Let  us  habitually  reverence  and 
submit  to  the  avithority  which  he  has  laid  upon  his  Son. 
Let  us  feel  with  what  diligent  and  grateful  fidelity,  and  with 
what  scrupulous  dread  of  sin,  we  should  look  forward  to 
the  day  of  final  recompense  ;  when  the  penitent  and  be- 
lieving s]i;ilj  view  wi  h  joy  the  smiles  of  the  Redeemer's 
face;  vvJisn  tiie  unbelieving  and  disobedient  shall  taste  ten- 
fold anguish  from  tlie  very  tenderness  of  that  compassion- 
ate Judge,  who  shall  pity  while  he  condemns. 


DISCOURSE  X. 


ON    HONORING    THE    SON 


John  v.  22. 
That  all  men  should  honor  the  Son,  even  as  they  honor  the  Father. 

It  is  impossible  to  contemplate  the  character  and  offices 
of  our  Lord  Jesus  Christ,  without  perceiving  that  exalted 
honor  is  due  to  him.  The  insensibility  of  that  man  can 
hardly  be  conceived,  who  should  be  able  to  question  or 
withhold  it.  We  yield  a  tribute  of  respect  to  the  good  men 
with  whom  we  meet  in  the  ordinary  intercourse  of  life  ;  and 
every  distinguished  benefactor  is  accounted  to  deserve  the 
distinguished  gratitude  and  respect  of  his  fellow-men.  No 
one  therefore,  who  has  the  common  feelings  of  a  man,  can 
deny  to  Jesus  Christ  his  claims  to  reverence,  gratitude  and 
honor — whose  character  exhibits  the  perfection  of  moral 
excellence,  whose  history  is  connected  with  the  most  won- 
derful works  of  universal  benevolence,  worthy  the  counsels 
of  heaven  ;  who  was  declared  to  be  the  Son  of  God  by  a 
voice  from  above  ;  proved  himself  the  friend  of  men  by  his 
labors  in  their  cause,  and  the  conqueror  of  death  by  his 
resurrection  from  the  tomb;  who  is  declared  to  be  •  the 
brightness  of  God's  glory  and  the  express  image  of  his 
person,'  and  to  whom  God  has  committed  the  judgment  of 
the  world.  Even  those,  who  have  rejected  his  revelation, 
and  denied  his  authority  as  a  divine  messenger,  have  been 
unable  to  speak  of  him  in  any  accents  but  those  of  admira- 


ON    HONORING    THE    SON.  117 

tion.  One  of  the  most  eloquent  tributes  in  his  praise,  was 
from  the  pen  of  an  open  infidel.  What  then  should  be  the 
feeling  of  his  disciples,  who  believe  that  he  came  from 
God,  and  that  'the  Father  dwelt  in  him'  and  taught  by  him, 
and  constituted  him  our  Prince  and  Saviour  and  Judge  ?  and 
that '  to  receive  him,  is  to  receive  the  Father  who  sent  him  ?* 
Their  hearts  must  surely  burn  within  thein  when  they  think 
of  him.  They  must  anxiously  inquire  what  are  the  honors 
demanded  for  him,  that  they  may  not  be  remiss  in  render- 
ing them. 

The  expression  of  our  text  is  a  remarkable  one,  and  of- 
fers some  important  suggestions  relative  to  so  interesting  a 
topic.  These  we  shall  perhaps  pursue  to  the  most  satisfac- 
tory result  by  inquiring  first  why,  and  secondly  how,  we  are 
to  honor  the  Father,  that  we  may  thence  be  instructed  why 
and  how  we  are  to  honor  the  Son. 

I.  We  are  to  consider,  in  the  first  place,  why  we  are  to 
honor  the  Father.  Upon  what  reasons  are  founded  the 
honors  due  to  him  f 

Of  the  infinite  Being  who  is  called  God,  we  can  com- 
prehend but  little.  '  Who  by  searching  can  find  out  God.^* 
Who  can  find  out  the  Almighty  to  peifection  ?'  We  know 
not  the  essence  of  the  Deity,  nor  can  we  fully  comprehend 
the  mode  of  his  existence.  Our  whole  knowledge  of  him 
is  comprised  in  a  few  facts.  We  know  that  he  exists  and 
exists  through  all  extent,  omnipresent,  and  omniscient.  That 
he  is  a  spirit ;  that  is,  he  is  not  the  subject  of  any  of  our 
senses,  and  exists  in  a  manner  so  different  from  our  mode 
of  existence,  that  he  may  be  equally  present  in  all  places. 
That  he  is  eternal ;  there  never  was  a  point  of  time  in  which 
he  was  not,  and  there  never  shall  be  a  time  when  he  shall 
cease  to  be.  That  he  is  infinitely  powerful ;  capable  of 
doing  all  which  is  possible  to  be  done,  while  not  all  the  col- 
lected force  of  the  countless  multitudes  of  other  beings 
could  offer  opposition.  These  facts  respecting  the  Deity, 
constitute  what  are  called  his  natural  attributes.  They  en- 
ter into  the  very  definition  of  God ;  so  that  a  being,  who 
does  not  possess  these  attributes  of  almighty  power,  univer- 
sal presence,  infinite  knowledge,  and  spirituality,  is  not  God. 
11 


118  ON    HONORING   THE    SON, 

Now  the  question  is,  whether  it  be  these  attributes,  which 
require  of  us  the  honors  we  pay  to  God  ?  Though  witli- 
out  these  he  would  not  be  God,  yet  is  it  these,  upon  which 
are  built  religious  homage  and  allegiance  ?  There  is  one 
simple  consideration,  which,  I  think,  may  satisfy  us,  that  it 
is  not,  certainly  not  entirely  nor  chiefly ;  and  that  is,  that  if 
these  natural  attributes  were  united  with  an  evil  and  ma- 
lignant  character — supposing  such  a  union  possible — we 
could  not  be  bound  to  render  to  that  Being  the  same  hom- 
age, which  we  now  render  to  our  beneficent  Creator.  If, 
for  example,  Satan,  the  personified  principle  of  evil, — 
selfish,  perverse  and  malicious — were  a  self-existent,  all- 
knowing,  all-powerful,  omnipresent,  eternal,  spirit ;  still,  we 
should  not  for  a  moment  imagine,  that  the  honors,  now  paid 
to  the  infinitely  Good,  would  of  right  belong  to  him. 

If  then,  these  attributes  do  not  form  the  ground  of  the 
honors  rendered  to  the  Father ;  what  are  the  divine  perfec- 
tions to  which  they  are  rendered  ?  Obviously,  those  which 
we  call  the  moral  perfections — his  essential  holiness,  his 
perfect  rectitude,  unerring  wisdom,  unwavering  truth  and 
faithfulness,  impartial  justice,  infinite  goodness  and  mercy. 
He  is  clothed  with  righteousness,  purity  and  love — the  kind 
Creator,  the  observing  Governor,  the  gracious  Father ; 
earnestly  desiring  first  the  perfect  virtue,  and  then  the  per- 
fect happiness,  of  every  living  being.  For  these  attributes 
he  is  reverenced  ;  for  these  it  is  that  angels  and  archangels 
praise  him,  and  hymns  of  adoration  ascend  from  the  lips 
of  glorified  spirits ;  for  these  it  is  that  his  people  bend  in 
awe  before  him,  for  these  that  his  children  love  him,  and 
his  saints  bless  him.  '  Who  shall  not  fear  thee,  O  Lord, 
and  magnify  thy  name  ^  For  thou  only  art  holy.'  '  Praise 
the  Lord,  for  he  is  good,  for  his  mercy  endureth  forever.'* 

Such  are  the  reasons  for  which  God  is  honored.  You  per- 
ceive that  they  niay  easily  be  reduced  to  two ;  first,  his  own 
character;  second,  the  relation  in  which  he  stands  to  his  crea- 
tures. He  is  infinitely  excellent  and  glorious  in  himself,  and 
to  us  he  is  Creator  and  Proprietor,  Governor  and  Father. 

We  take  these   remarks  to  guide  us  in  speaking  of  the 

^  A  note  upon  this  passage  will  be  found  at  the  end  of  the  volume. 


ON    HONORING    THE    SON.  119 

honor  due  to  the  Son  of  God.  As  we  honor  the  Father, 
because  of  his  own  cliaracter,  and  because  of  his  relation 
to  us  ;  so  we  honor  the  Son,  because  of  his  character,  and 
because  of  his  relation  to  us.  As  it  is  not  the  divine  na- 
ture simply — not  the  natural  attributes  of  eternity,  omni- 
presence, and  spirituality — on  account  of  which  divine  ho- 
mage is  rendered,  but  rather  the  moral  perfections  of 
character ;  so  likewise  honor  is  demanded  for  the  Saviour, 
not  simply  on  account  of  his  nature,  whatever  it  may  be — 
not  because  he  is  more  or  less  elevated  in  precedence  of 
existence  or  native  powers ;  but  rather  because  of  his  per- 
fections of  character,  and  the  offices  in  which  he  stands 
related  to  us.  For  it  is  evident,  beyond  all  dispute,  that  a 
Being  of  precisely  the  same  natural  rank  as  our  Lord,  but 
without  the  same  character  and  offices,  would  have  no  pe- 
culiar claims  to  honor  from  men  ;  and  that,  on  the  other 
hand,  these  claims  would  be  precisely  the  same,  whatever 
his  nature  or  rank  might  be,  so  long  as  his  relations  to  man 
were  unchanged,  and  he  sustained  the  place  to  which  God 
has  exalted  him  in  his  spiritual  dispensations.  If,  when  we 
receive  him  as  God's  Ambassador  and  Son,  clothed  with 
divine  authority  and  wisdom,  we  obey  him  as  our  Master, 
and  love  him  as  our  Saviour,  and  reverence  him  as  our 
Judge — then  we  honor  him  as  the  Father.  If,  when  we 
see  the  same  holy  attributes  which  we  adore  in  God,  dis- 
played in  the  benevolent  and  spotless  life  of  Jesus,  we  are 
led  to  emotions  of  admiration  and  love — then  we  honor 
him  as  we  honor  the  Father.  We  receive  him  in  the  offices 
and  relations  to  which  God  appointed  him,  and  thus  in  fact 
receive  and  honor  Him  v/ho  sent  him. 

It  never  must  be  forgotten,  that  '  all  things  are  of  God.' 
He  is  the  beginning  and  end,  the  support  and  head  of  every 
thing  which  exists.  Jesus  indeed  is  '  Head  over  all  things 
to  the  church ;'  but  the  apostle  tells  us,  that  he  'was  made' 
so  by  God.  God  is  the  origin  and  foundation  of  all.  His 
relation  to  us  he  assumed  of  his  own  pleasure  ;  he  sustains 
it  of  his  own  right  and  power.  Our  relation  to  Him  is  de- 
rived from  the  very  frame  of  our  nature,  and  the  original 
purpose  of  our  creation.  We  are  his  offspring,  he  is  our 
Creator.     In  these  respects  our  relation  to  the  Lord  Jesus 


120  ON    HONORING    THE    SON. 

Christ  differs.  It  did  not  commence  with  the  act  of  crea- 
tion, is  not  founded  in  the  original  constitution  of  nature, 
but  is  founded  by  an  express  appointment  of  our  Creator 
and  Father.  It  originates  in  the  purposes  of  his  redeem- 
ing iove,  and  is  in  every  respect  dependent  upon  his  ordi- 
nance. This  distinction  is  important  to  be  kept  in  view,  if 
we  would  understand  the  subject  rightly.  It  is  amply  sup- 
ported by  the  perpetual  testimony  of  the  scriptures.  It  is 
repeatedly  asserted  in  express  terms,  and  every  where  im- 
plied in  their  language  respecting  Jesus.  Why  does  he 
hold  the  place  of  Lord  and  Christ  ?  Because,  saith  Peter, 
'  God  hath  made  this  same  Jesus  whom  ye  crucified,  to  be 
both  Lord  and  Christ.'  Why  does  he  sustain  the  impor- 
tant rank  of  Prince  and  Saviour  ?  Because,  saith  the 
Apostle,  '  him  hath  God  exalted  to  be  a  Prince  and  Sa- 
viour.' In  a  word,  whence  hath  he  his  name  above  every 
name,  and  why  in  that  name  must  '  every  knee  bow,  and 
every  tongue  confess  him  to  be  Lord  .^'  The  Apostle 
replies,  because  '  God  hath  highly  exalted  him,  and  given 
him  that  name.'  And  for  whose  glory  is  all  this  to  be 
done  ?  The  same  Apostle  declares,  '  to  the  glory  of  God — 
the  Father.' 

In  all  this  we  find  fully  maintained  the  distinction  be- 
tween the  honors  which  christians  are  to  render  to  their 
God  and  to  their  Saviour.  The  infinite  God  claims  them 
in  his  own  name,  by  his  own  right,  for  his  own  glory. 
Jesus  claims  them,  not  in  his  own  name,  nor  by  his  own 
right,  nor  for  his  own  glory.  He  refers  them  constantly  to 
the  Father.  Even  in  the  powerful  language  of  our  text, 
he  challenges  to  himself  no  independent  honors,  but  ex- 
pressly founds  his  title  on  the  appointment  of  God.  'The 
Father  judgeth  no  man,  but  hath  committed  all  judgment 
to  the  Son  ;  that  all  men  should  honor  the  Son  even  as 
they  honor  the  Father.'  Here  he  declares  that  he  is  ajj- 
pointed  to  be  Judge,  not  that  he  is  so  by  inherent  right ; 
and  that  in  the  execution  of  that  ofiice  he  is  to  be  honored 
as  the  Father  who  appointed  him,  and  in  whose  place,  and 
for  whose  glory  he  acts.  In  this  manner  the  honor  de- 
manded for  Jesus,  is  on  account  of  the  offices  to  which 


ON    HONORING    THE    SON.  121 

God  has  exalted  him  ;  his  own  authority  or  right  is  never 
alleged  as  a  ground  of  it,  as  it  always  is  in  the  case  of  God 
himself.  *  Of  himself,'  he  says,  '  the  Son  can  do  nothing.' 
*  All  power  is  committed  to  me  of  my  Father.' 

I  have  thus  endeavored  to  exhibit  the  foundation  of  our 
Lord's  claims  to  honor  from  his  disciples.  They  rest  upon 
the  perfection  of  his  character,  and  the  places  to  which 
God  has  exalted  him.  As  we  bow  to  the  authority  of 
God,  so,  brethren,  let  us  acknowledge  these  claims.  Let 
us  bow  in  that  name  above  every  name,  with  which  the 
eternal  God  hath  glorified  his  Son.  Since  it  hath  pleased 
Him  to  bestow  upon  him  the  spirit  '  without  measure,'  and 
to  cause  '  the  fulness  of  the  Godhead  to  dwell  in  him,'  let 
us  not  be  backward  in  those  ascriptions  which  are  justly  his 
due ;  but  let  *  every  tongue  confess  him  to  be   Lord,  to 

THE    GLORY    OF    GOD    THE    FATHER.' 

But  what  are  these  honors,  and  how  to  be  rendered  ? 
This  is  the  second  topic  of  which  I  proposed  to  treat. 

II.  And  here  also,  as  under  the  other  head,  we  shall  be 
guided  by  considering  how  we  honor  the  Father, 

In  the  first  place,  we  honor  the  Father  by  the  direct 
offering  to  him  of  supreme  worship,  by  the  express  and 
immediate  presentation  of  adoration  and  prayer  to  him,  as 
the  ever  present,  all  guiding,  and  infinitely  powerful  Sove- 
reign of  the  universe ;  who  can  hear,  who  receives,  and 
who  will  reward,  this  tribute  to  his  glory. 

Now  the  question  is,  whether  the  honors  to  the  Son 
are  to  be  in  the  same  sense  divine  and  supreme  ;  worship, 
is  this  high  degree  ;  adoration,  praise,  prayer.  There  are 
several  reasons  which  show  it  to  be  impossible.  The  re- 
marks already  made,  prove  it ;  for,  we  have  seen,  they  show 
these  honors  to  be  derived  from  different  sources.  The 
Father  is  to  be  honored  as  the  infinite  and  sole  origin  and 
support  of  all  beings  and  all  things,  from  whom  we  came, 
and  for  whose  glory  all  things  exist.  But  Jesus  derived 
his  power  and  offices  from  the  will  of  the  supreme  Father, 
and  his  honors  result  not  to  himself  alone,  but  to  the 
Father's  glory.  Which  decisively  evinces  that  those  hon- 
ors are  not  supreme  worship. 
11* 


122  ON    HONORING    THE    SON. 

Besides,  our  Lord  himself  determines  the  point  very 
simply  and  satisfactorily.  As  there  is  but  one  object  of 
supreme  worship,  he  repeatedly  and  emphatically — as  if 
for  the  express  purpose  of  preventing  all  doubt  and  mis- 
take— declares  that  object  to  be  the  Father.  He  never 
says,  Pray  to  God ;  in  which  expression,  if  we  believed 
Jesus  to  be  God,  we  might  possibly  suppose  him  to  include 
himself;  but  he  always  says,  '  Pray  to  the  Father,^  '  wor- 
ship the  Father  ;'  '  Pray  to  thy  Father  who  is  in  secret ;' 
•  after  this  manner  therefore  pray  ye ;  Our  Father  who  art 
in  heaven  ;'  '  The  true  worshippers  sliall  worship  the 
Father.'  He  himself,  repeatedly,  in  the  presence  of  his 
disciples  and  of  the  Jews,  prayed  ;  and  in  every  instance 
to  the  Father.  Nay,  and  what  is  more  still — as  if  anxious 
to  remo/e  all  cause  and  every  possibility  of  mistake — he 
said  to  his  disciples,  '  in  that  day'  (that  is,  after  the  resur- 
rection) '  ye  shall  ask  me  notJiing ;  verily,  verily,  I  say 
unto  you,  whatsoever  ye  shall  ask  the  Father,  in  my  name, 
he  will  give  it  you.'  Language  cannot  be  more  explicit 
than  this.  A  more  plain  and  positive  declaration  cannot 
be  given,  that  we  must  pray  to  the  Father  only.  It  goes 
decisively  to  prove,  that  the  honor  spoken  of  in  our  text, 
cannot  be  supreme  worship,  or  divine  homage. 

This  conclusion  is  fortified  by  looking  once  more  at  the 
expressions  of  our  text.  Our  Lord  is  speaking  of  his 
character  as  Judge  ;  which,  he  says,  is  '  committed  to  h'm 
of  his  Father ;'  and  therefore,  while  he  exercises  it  in  the 
place  and  by  the  appointment  of  the  Father,  '  men  should 
honor  him  as  the  Father.'  Now  this  is  in  accordance  with 
a  very  obvious  and  simple  principle,  which  has  never  been 
misunderstood  in  any  other  case — that  he  who  executes  an 
office  in  the  name  of  his  King,  is  to  be  respected  in  that 
office  as  the  king.  The  magistrate  is  \p  be  Imn  ired  as 
he  who  appoints  him,  the  ambassador  as  he  who  delegates 
him  ;  and  to  insult  or  disobey  the  ambassador  or  judge,  is 
to  insult  or  disobey  the  king  or  nation  for  wlii(  h  that  officer 
acts.  Yet  though  the  one  is  honored  as  the  other,  the 
forms  and  testimonials  of  that  homage  are  not  exactly  the 
same,  nor  even  of  equal  dignity.  It  was  according  to  ihe 
same  mode  of  speech,  that  our  Lord  said  to  his  apostles, 


ON    HONORING    THE    SON.  123 

*  He  that  receiveth  you  receiveth  me.'  No  one  supposes 
from  this  mode  of  expression,  that  no  difference  was  made 
in  the  reception  of  the  apostles  and  of  their  master,  or  in 
other  words,  that  the  same  respect  was  or  ought  to  be 
shown  to  both.  And  when  he  immediately  adds,  '  He 
that  receiveth  me  receiveth  him  that  sent  me,'  we  under- 
stand it  in  a  similar  sense.  The  honor  to  Jesus  is  as 
much  the  same  with  that  to  God,  as  the  respect  to  his 
apostles  is  the  same  with  that  to  their  master.  This  sort  of 
language,  indeed,  is  readily  understood,  and  has  never  led 
to  any  mistake,  except  in  the  instance  of  our  text.  Let  us 
not  misunderstand  it  there.  Let  us  render  to  the  Father 
the  honor  which  is  due  to  the  Independent  Creator,  Pre- 
server, and  Ruler  of  all ;  to  the  Son  as  the  Teacher,  Law- 
giver, Saviour,  and  Spiritual  Prince,  whom  he  has  appoint- 
ed ;  to  the  one,  as  sitting  upon  the  throne ;  to  the  other,  as 
the  Lamb  before  the  throne ;  to  tlie  one  therefore  as  re- 
ceiving prayer ;  to  the  other  as  him  through  whom  it  is 
conveyed.  Let  us  join  the  crowd  of  celestial  worshippers 
who  cast  their  crowns  before  the  throne,  and  worship  '  Him 
who  liveth  forever  and  ever,'  and  '  who  hath  created  all 
things  ;'  who  also  '  sing  a  new  song'  to  the  Lamb,  who 
'  was  slain,  and  hath  redeemed  us  to  God  by  his  blood.' 

But  direct  worship,  we  are  to  remember,  is  not  the  only 
mode  in  which  we  honor  the  Father.  We  honor  him  by 
the  exercise  o( faith  in  him  ;  by  reposing  in  his  character 
and  providence  and  word,  a  thorough  confidence,  unre- 
served and  cheerful  trust.  When  this  is  done  by  magnan- 
imously bearing  his  will,  acquiescing  in  his  appointments, 
and  rejoicing  in  his  government — even  if  it  be  silently,  it  is 
a  tribute  greater  than  words  can  pay,  a  homage  which  the 
tongue  alone  cannot  render.  Even  so  we  honor  the  Son 
of  God  by  the  exercise  of  yrt?YA  in  him.  'Ye  believe  in 
God,  believe  also  in  me.'  The  reliap.ce  on  the  truth  of 
his  promises,  on  the  excellence  of  his  character,  on  the  di- 
vinity of  his  mission,  and  the  sufficiency  of  his  work  for 
our  salvation — which  is  all  implied  in  faith — is  an  unequiv- 
ocal tribute  of  honoi''to  the  Lord  Jesus  Christ. 

Again,  we  honor  the  Father  by  love  to   him.     This  is 
'  the  first  and  great  commandment ;  thou  shall  love  the 


124  ON    HONORING    THE    SON. 

Lord  thy  God  with  all  thy  heart,  and  with  all  thy  strength, 
and  with  all  thy  soul,  and  with  all  thy  mind.'  In  like  man- 
ner, we  honor  the  Son  by  our  love  to  him  ;  by  cherishing 
his  image  with  deep  and  earnest  affection ;  by  delighting  to 
meditate  on  his  character  and  think  of  his  excellencies ; 
by  commemorating  whenever  we  may,  his  labors,  sacrifices, 
and  death  in  our  behalf.  The  love,  which  the  sincere  dis- 
ciple cherishes  for  his  holy  master,  is  a  tribute  of  the  truest 
honor.  It  burns  in  his  bosom  and  elevates  his  soul,  as  it 
did  that  of  the  apostles  ;  so  that  there  are  seasons,  when, 
kindling  into  rapture  like  theirs,  he  is  ready  to  exclaim, 
*  Whom  not  having  seen  we  love,  and  in  whom,  though 
now  we  see  him  not,  yet  believing,  we  rejoice  \\'\\h.  joy 
unspeakable  and  full  of  glory.' 

Gratitude  also  forms  part  of  the  honors  which  we  ren- 
der to  the  Father.  That  is  a  most  acceptable  homage  which 
is  offered  by  the  glowing  and  grateful  heart,  lilting  itself  up 
to  God  on  account  of  unnumbered  and  unmerited  favors — 
life,  strength,  reason,  friends ;  the  blessings  of  earth,  the 
revelations  of  heaven  ;  the  support  of  his  providence,  the 
guidance  of  his  word,  the  aid  of  his  spirit.  A  similar 
honor  we  yield  to  the  Son  by  the  gratitude  we  cherish 
toward  him — for  his  disinterested  labors,  his  condescending 
love,  his  gracious  sacrifices  ;  for  the  life  he  spent  in  our 
service,  for  the  death  he  died  in  our  behalf,  for  his  interces- 
sions at  the  right  hand  of  God.  It  is  a  similar  feeling  and 
a  similar  honor  to  the  Son  as  to  the  Father. 

Further  ;  we  honor  the  Father  by  obedience.  There 
is  no  mode,  indeed,  by  which  we  so  surely  demonstrate 
our  supreme  reverence  for  the  Creator  and  Governor  of 
men,  as  by  the  unreserved  subjection  of  heart  and  life  to 
the  obedience  of  his  law.  It  is  the  highest  and  most  ac- 
ceptable tribute  we  can  bring.  Ten  thousand  offerings  of 
eloquent  praise  and  costly  gifts  are  light  in  comparison  of 
the  great  gift  of  the  heart  and  life.  So  too  we  yield  the 
highest  tribute  of  honor  to  our  Lord  Jesus,  when  we  obey 
his  gospel  in  the  spirit  of  it.  Who  honors  him,  like  him 
that  obeys  him  f  Who  is  his  friend,  but  he  that  '  keeps 
his  commandments  ?^  It  is  not  by  contentions  respecting 
the  dignity  of  his  nature,  and  vehement  declamation  con- 


ON    HONORING    THE    SON.  125 

cerning  the  love  and  praise  which  are  his  due,  that  we 
most  effectually  promote  his  glory.  Tlje  living,  acting 
eulogy  ot'him  who  hreathes  his  spirit,  imitates  his  example, 
and  keeps  his  commandments,  is  an  ofFeriiig  infinitely  more 
worthy. 

In  these  several  ways  the  injunction  may  be  observed  to 
'  honor  the  Son  even  as  w^e  honor  the  Father.'  God  is 
our  Creator  and  Sovereign,  and  claims  our  reverence, 
faith,  love,. gratitude,  and  obedience.  Jesus  Christ  is  our 
Lord  and  Teacher,  our  Prince  and  Saviour,  and  claims 
our  reverence,  faith,  love,  gratitude,  and  obedience.  Let 
them  be  yielded  to  him.  Let  the  homage  be  rendered, 
which  belongs  to  him  whom  God  has  ordained  to  be  the 
religious  head  of  the  present  dispensation  of  grace,  and  to 
judge  the  world  in  righteousness.  We  sit  beneath  his 
empire  ;  let  us  be  subject  to  him.  In  truth  and  holiness, 
in  matters  of  conscience  and  duty,  let  us  have  no  master 
upon  earth  but  him.  This  is  his  rightful  claim  ;  let  it  be 
given  to  no  one  else.  We  break  our  allegiance  if  we 
yield  to  any  other  the  dominion  over  our  faith,  or  the  keep- 
ing of  our  consciences.  This  dominion  has  been  granted 
to  Jesus  alone.  If  any  other  exercise  it,  he  is  a  usurper. 
If  any  allow  it  to  be  exercised,  they  have  rebelled  against 
their  spiritual  prince,  and  taken  from  his  head  the  crown 
of  honor  which  God  had  placed  there. 

And  yet — how  prone  are  we  to  substitute  some  easier 
show  of  allegiance,  in  place  of  this  thorough  submission  of 
life  and  conscience  !  How  ready  are  we  to  be  loud  in  pro- 
fessions and  acclamations,  while  in  fact  we  have  another 
master  and  follow  another  guide  !  The  disgrace  of  the 
church  in  all  ages  has  been  its  infatuated  adherence  to 
human  authority,  and  its  willing  subjection  to  human  heads. 
The  crown  has  been  torn  from  him,  whose  right  it  is  to 
reign,  and  placed — not  unfrequently  with  bloody  hands — 
on  the  brows  of  arrogant  and  ambitious  persecutors,  who 
ostentatiously  became  the  infallible  interpreters  of  a  book 
which  they  had  sealed,  and  the  capricious  masters  of  the 
consciences  of  the  christian  world.  And  thus,  while  the 
banner  of  the  cross  was  made  to  float  proudly  amid  their 
armies,   and  pomp   and  parade,  and  splendid  ceremony 


126  ON    HONORING    THE    SON. 

called  the  wondering  multitude  to  gaze  at  the  honors  which 
were  lavished  on  the  Saviour  of  the  world  ;  in  the  mean 
time,  his  authority  was  virtually  trodden  under  foot,  and 
the  hearts  of  men  were  far  from  him. 

The  church  is  not  yet  entirely  purified  from  these  sad 
corruptions.  The  disciples  do  not  yet  sufficiently  under- 
stand what  constitutes  the  true  honor  of  their  master  and 
of  his  gospel.  Too  many  think  it  sufficient  to  cry  '  Lord, 
Lord,'  without  '  doing  the  things  which  he  says.'  Too 
many  are  still  bowing  down  to  creeds  and  confessions,  idols, 
which  their  own  hands  have  made,  and  which  draw  away 
their  reverence  from  the  true  word  of  life.  Too  many 
are  still  taking  from  human  lips  the  interpretation  of  God's 
will,  while  its  sacred  records  lie  by  them  unsearched,  and 
the  voice  of  him,  who  '  spake  as  never  man  spake,'  is  not 
allowed  to  reach  the  understanding  or  the  heart,  till  it  has 
been  mingled  with  the  interpretation  of  some  later  master. 
Alas,  how  has  the  Son  of  God  been  robbed  of  his  honors  ! 
how  have  they  been  transferred  to  men  !  Brethren,  do 
not  suffer  yourselves  to  be  so  deceived.  If  you  call  any 
one  master,  you  withdraw  your  allegiance  from  him  who 
should  be  your  only  master,  you  exalt  a  frail  man  to  the 
seat  of  judgment  where  God  has  placed  his  Christ,  you 
surrender  your  faith  and  salvation  to  the  wisdom  of  a  falli- 
ble being,  who  ought  to  be  sitting  \^ith  you  at  the  feet  of 
your  common  Lord,  and  you  are  thus  exposed  to  the 
hazard  of  his  weakness,  errors,  and  sins.  Take  therefore 
his  word  for  your  guide.  All  that  you  may  say,  or  believe, 
or  profess,  respecting  his  dignity,  exaltation,  and  authority, 
is  but  empty  words,  but  unmeaning  profession,  if  your  con- 
sciences are  subject  to  any  other  dominion,  or  your  life  to 
any  other  law.  When  you  are  so  subject  to  the  spirit  and 
influence  of  his  truth,  that  men  shall  take  knowledge  of 
you  that  you  have  been  with  him,  and  learned  of  him  ; 
then  you  will  have  yielded  to  him  the  only  sufficient  tribute. 
— the  only  valuable  and  acceptable  homage,  which  man  on 
earth  can  bring.  Then  you  may  know  that  you  are  his. 
and  that  your  labor  is  done  ;  for  he  who  hath  the  Son  hath 
the  Father  also,  and  he  who  hath  the  Father,  hath  ever- 
lasting life.  ^ 


DISCOURSE  XI. 


THE  EXAMPLE  OF  OUR  LORD. 


Hebrews  xii.  2. 
Looking  unto  Jesus,  the  Author  and  Finisher  of  our  Faith. 

The  Apostle  had  been  naming,  in  the  preceding  chap- 
ter, a  long  catalogue  of  those  who  were  eminent  for  their 
faith  in  former  days.  In  the  first  verse  of  the  present 
chapter,  he  represents  them  as  a  *  cloud  of  witnesses,'  sur- 
rounding christians,  by  whose  presence  they  should  be 
excited  to  run  well  the  race  set  before  them.  In  thus 
expressing  himself,  he  evidently  alludes  to  the  public 
games,  which  were  of  such  celebrity  and  consequence  in 
that  age  of  the  world.  He  urges  christians  to  persevere, 
like  combatants  in  the  race,  who  struggled  hard  for  the 
prize,  and  to  be  animated  by  the  attendant  crowd  of  wit- 
nesses ;  and  as  a  further  incitement,  directs  them  in  our 
text,  to  be  also  looking  unto  Jesus,  '  the  author  and  finisher 
of  their  faith.'  Commentators,  who  are  skilled  in  the  ori- 
ginal languages,  and  acquainted  with  the  customs  of  former 
times,  tell  us,  that  the  titles  here  given  to  Christ  are  those 
which  belonged  to  him  w4io  presided  at  the  games.  Mac- 
knight  accordingly  translates,  '  the  captain  and  perfect er  of 
the  faith  ;'  and  observes,  that  '  the  aposde,  having  exhorted 
the  Hebrews  to  run  the  race  set  before  them,  compares 
Jesus  to  the  judge  of  the  games,  whose  office  it  was  to 
determine  who  were  the  conquerors,  and  to  make  them 
perfect  as  combatants  by  bestowing  on  them  the  prizes.* 


128  THE    EXAMPLE    OF    OUR    LORD. 

But  there  is  something  further  implied  than  even  this. 
The  apostle  speaks  of  him  as  one  who  has  himself  run  the 
same  race,  in  spite  of  its  discouragements  and  hardships, 
and  is  now  enjoying  its  rewards  ;  '  who,  for  the  joy  set 
before  him,  endured  the  cross,  despising  the  shame,  and  is 
now  set  down  at  the  right  hand  of  the  throne  of  God ;' 
whom  we  are,  therefore,  to  regard  as  an  example  to  our- 
selves, and  to  animate  our  flagging  spirits  by  remembering, 
that  as  '  he  overcame,  and  is  set  down  with  his  Father  on 
his  throne  ;  so,  if  we  overcome,  we  shall  sit  down  with  him 
on  his  throne.' 

The  disciples  of  Jesus  are  thus,  in  the  passage  before 
us,  directed  to  '  look  unto  him'  as  their  Leader,  their 
Judge,  and  their  example  ;  exalted  at  the  right  hand  of  God's 
throne,  because  '  he  endured  the  cross,  and  despised  the 
shame.' — By  the  example  of  their  Master,  thus  honored 
and  exalted,  the  disciples  are  exhorted  to  be  encouraged 
and  strengthened.  It  is  this  exhortation  upon  which  we 
are  to  meditate  at  the  present  time.  Brethren,  I  wish  you 
to  contemplate  Jesus  to  day  as  your  Example.  I  wish  to 
bring  up  to  your  minds  and  hearts  the  pattern  of  your  be- 
loved and  honored  Lord  ;  and  to  show  you  how  great 
encouragement,  aid,  comfort,  and  holy  peace,  may  be  ob- 
tained in  all  duty,  trial,  and  sorrow,  by  habitually  and  fer- 
vently looking  unto  him. 

The  power  of  example  is  too  well  known  to  need  to  be 
much  insisted  on.  Maii  has  been  called — and  with  some 
propriety — the  creature  of  imitation.  The  character  of 
children  is  very  much  formed  on  the  model  of  their  pa- 
rents, and  of  those  companions  with  whom  they  familiarly 
associate.  Every  parent  knows  the  importance  of  this 
consideration  in  selecting  the  person  by  whom  his  children 
shall  be  instructed,  and  the  school  at  which  they  shall  find 
companions.  The  power  of  example  is  plainly  seen  in  the 
formation  of  national  character.  Every  separate  commu- 
nity among  men,  whether  larger  or  smaller,  is  distinguished 
by  certain  peculiarities  of  chai'acter  and  habit.  These  are 
to  be  traced  almost  exclusively  to  the  influence  of  example 
— the   manners  of  one  generation  being  caught  by  the 


THE    EXAMPLE    OF    OUR    LORD.  129 

next,  and  transmitted  down  from  sire  to  son  indefinitely. 
The  power  of  example  is  also  seen  in  the  religions  of  the 
world.     Men  have  imitated  the   deities  whom  they  have 
worshipped,  and  formed  in  themselves  the  characters  which 
they  supposed  to  exist  in  their  gods.     *  The  gods  of  the 
heathen  are  vanity  and  a  lie  ;  they  that  make  them  are  like 
unto  them  ;  so  is  every  one  that  trustelh  in  them.'     When 
the  divinities,  to  whom  worship  and  devotion  were  paid, 
were  believed  to  be  possessed  of  human  passions,  and  to  be 
guilty  of  human  vices  ;  when  their  histories  were  filled 
with  selfishness,  cruelty,  revenge,  lust,  and  every  immorali- 
ty ;  it  is  not  strange  that  men  took  countenance  from  the 
examples,  and  went  to  an  extravagant  dissoluteness  of  man- 
ners, into  which,  without  such  encouragement,  they  could 
hardly  have    fallen. — As  much  of  the  prevalent  vice  of 
heathen  nations  is  to  be  ascribed  to  this  cause  ;  so,  doubt- 
less, much  of  the  prevalent  virtue  of  the  christian  world  is 
to  be  attributed  to  the  character  of  the  true  God,  as  he  is 
there  worshipped.     In  christian  lands,  too,  the  efficacy  of 
example  has  been  witnessed  and  valued  in  the  use,  which 
has  always  been  made  of  the  lives  of  the  apostles,  saints, 
and  martyrs.    In  memory  of  their  excellence  some  churches 
have  established  festivals,  and  others  have  published  re- 
cords of  their  lives,  and  circulated  volumes  in  their  praise. 
There  can  be  no  doubt,  that  much  has  in  this  way  been 
done  to  excite  and  strengthen  in  the  practice  of  religion 
and  virtue.     Living  and  breathing  patterns  of  excellence 
are  placed  before  the  way-faring  christian.     He  witnesses 
their  ardor,  is  made  acquainted  with  their  anxious  labors, 
hears  of  their  severe  trials  and  persevering  fidelity  ;  and  by 
observing  how  they  watched  and  prayed,  toiled  and  suffer- 
ed, learns  to  go  and  do  likewise. 

Our  own  experience  may  perhaps  confirm  to  us  these 
remarks.  How  often  has  a  holy  zeal  been  kindled  within 
us,  while  we  have  read  of  the  faith  and  patience  of  some 
eminent  servant  of  God  who  has  gone  before  us  !  How 
have  our  resolutions  to  do  and  to  suffer  been  confirmed, 
when  we  have  listened  to  the  story  of  another's  unshaken 

12 


130  THE  EXAMPLE  OF  OUR  LORD. 

fidelity  and  unwearying  perseverance  !  Next  to  the  reading 
of  the  scriptures,  and  the  appointed  preaching  of  God's 
word,  religion  doubtless  owes  more  to  the  persuasion  of 
pious  example,  than  to  all  other  causes.  Every  cliristian 
can  remember  instances  in  which  it  has  given  ardor  to  his 
faith,  and  confidence  to  his  virtue,  and  comfort  to  his 
troubles.  The  thought  of  what  Howard  did  has  prompted 
the  benevolence  of  thousands ;  and  the  zeal  of  Clarkson 
has  kindled  a  flame  in  a  multitude  of  souls.  Many  are 
they  that  have  been  affected  and  won  by  the  beautiful  life 
of  Fenelon,  and  caught  the  contagion  of  religion  from  the 
breathing  spirit  of  Watts,  or  the  singular  excellence  of 
Cappe.  In  a  word,  whatever  other  means  may  have 
been  enjoyed,  it  is  the  example  of  the  holy  and  good,  which 
has  excited  the  energy  of  theii'  minds,  and  made  them 
capable  of  great  and  perilous  enterprises,  and  filled  them 
with  longings  after  perfection. 

But  if  such  be  the  value  and  effect  of  contemplating 
those  who  have  exhibited  before  us  christian  faith  and 
obedience  ;  if  we  may  be  thus  moved  and  animated  by  the 
example  of  imperfect  men,  who  after  all  have  followed 
their  holy  Master  only  at  a  distance ;  what  might  not  be 
the  effect  of  bringing  home  to  our  minds,  and  setting  before 
us  in  our  lives,  the  perfect  example  of  that  blessed  Master 
himself.^  I  fear,  brethren,  that  we  place  him  too  far  from 
us.  I  fear  that  we  too  much  neglect  to  bring  him  near, 
and  keep  him  before  us,  and  realize  the  manner  of  his 
conversation  and  life  ;  and  that  he  requires  us,  not  only  to 
do  according  to  his  commandment,  but  according  to  his 
example.  Yet  why  should  we  not  realize  this  ?  Why  not 
literally  make  him  our  Pattern  ?  why  not  in  every  season, 
'  look  to  him,'  think  how  he  did  in  a  similar  situation,  what 
dispositions  he  indulged  on  similar  occasions,  how  he  w^ould 
conduct  himself  and  how  feel,  in  circumstances  like  our 
own  f  Is  not  this  practicable  ?  Would  it  not  greatly  assist 
us  ?  Would  it  not  often  deliver  us  in  perplexity  and  error  ^ 
It  is  true,  he  lived  many  ages  ago.  But  time  and  distance 
are  nothing  in  a  case  like  this.     The  mind  has  power  to 


THE    EXAMPLE    OF    OUR   LORD.  131 

bring  him  near,  and  he  is  as  important  and  personal  a 
friend  now,  as  if  we  had  lived  in  his  own  day.     It  is  true 
also,  his  example  is  in  a  sense  so  perfect,  that  we  may  not 
hope  to  equal  it.     But  this  should  be  no  discouragement. 
It  should  rather  animate  us  the  more.    It  is  an  old  proverb, 
that  he  who  aims  at  the  sun,  to  be  sure  will  not  reach  it, 
but  his  arrow  will  fly  higher  than  if  he  aimed  at  an  object 
on  a  level  with  himself.     Just  so,  if  other  men  are  our 
standard,  we  shall  never  be  better  than  other  ^«en;  prob- 
ably not  so  good.     But  if  we  imitate  Jesus,  we  shall  cer- 
tainly rise  above  them,  though  we  shall  come  far  short  ot 
him.     Besides  ;  there  is  nothing  impracticable  in  the  vir- 
tues of  Jesus  ;  that  is  to  say,  nothing,  which  is  above  the 
earth  and  the  concerns  or  wants  of  the  earth,  m  sucn  a 
sense  as  to  be  unsuitable  to  men,  or  to  render  it  romantic 
for  them  to  practise  it.     On  the  contrary,  his  is  one  ot 
the  most  practical  characters  in  the   world  ;    exhibmng 
specimens  of  the  very  dispositions,  principles,  habits,  which 
are  of  the  most  constant  and  indispensable  need  in  the 
intercourse  and  duties  of  life.     What  more  so,  than  his 
invariable  gentleness,  his  untiring  benevolence,  his  ready 
forgiveness,  his  humility  and  condescension,  his  meekness 
and  patience,  his  cheerful  contentment,  his  activity  in  duty, 
his  fortitude  in  suffering,  his  unreserved  trust  in  divine 
providence,  his  holy  submission  to  the  divine  will .?     1  hese 
are  the  prominent  features  in  his  human  character,     ihese 
are  the  qualities  in  which  he  should  be  our  example ;  they 
are  qualities  every  day,  every  hour  needed,  and  the  pos- 
session of  which   would  render  every  day,  every  hour, 
tranquil,  lovely,  and  happy.     And  this  example  is  set  be- 
fore us  as  one  which  we  should  by  no  means  gaze  at  with 
despair,  because  exhibited  by  one,  who— in  the  language 
of  holy  writ—'  was  made  in  all  points  like  unto  his  breth- 
ren ;  who  took  not  on  him  the  nature  of  angels,  but  the 
seed  of  Abraham  ;  as  the  children  are  made  partakers  ot 
flesh  and  blood,  so  he  also  himself  took  part  in  the  same  ; 
was  in  all  points  tempted  like  as  we  are,  though  without 
sin  ;  and,  though  a  son,  yet  learned  obedience  by  the 


132  THE    EXAMPLE    OF    OUR    LORD. 

things  which  he  suffered.'  In  this  language  of  the  sacred 
volume,  we  find  him  represented  as  passing  through  the 
infirmities  and  trials  of  life,  obeying  and  suffering,  in  all 
things  like  his  brethren,  and  in  all  things  an  example  to  his 
brethren;  who,  by  witnessing  his  temptations  and  trials, 
his  '  strong  crying  and  teai's,'  his  obedience  and  faithful- 
ness, may  learn  what  they  ought  to  do,  and  how  they 
should  do  it ;  and  may  be  comforted,  strengthened,  and 
supported  in  all,  by  looking  unto  him.  In  respect  of  such 
things,  says  the  apostle,  '  he  is  not  ashamed  to  call  them 
brethren  ;'  and  how  encouraging  to  them  may  be  the 
thought,  that,  in  seeking  to  become  '  heirs  of  God,'  they 
are  'joint  heirs  with  Christ !' 

Is  there  not  something  possible — I  had  almost  said, 
something  easy — in  setting  up  before  us  such  a  pattern  ? 
If  we  should  do  it  faithfully,  would  not  our  hearts  cleave  to 
it  f  and  should  we  not  soon  learn  to  loathe  every  path,  in 
which  we  had  not  seen  his  pure  feet  tread  ?  Should  we 
not  delight  to  gaze  upon  his  benevolence  and  piety,  his 
activity  and  patience,  his  humility  and  fortitude  ?  and 
while  we  contemplated  them  familiarly,  should  we  not 
even  copy  them  involuntarily,  and  grow  like  him,  as  a 
child  grows  like  its  beloved  parent, — unconsciously,  and 
because  we  could  not  escape  the  celestial  contagion  f 

It  must  be  evident,  then,  that  our  Lord's  example  is  not 
such  a  one  as  we  cannot  follow ;  but  has  been  most  wisely 
and  kindly  adapted  to  our  situation  and  wants.  If  then  the 
power  of  example  over  man  be  great,  as  we  have  seen, 
and  that  of  good  men  have  done  so  much  to  influence  and 
form  human  character  ;  the  value  of  this  example,  if  faith- 
fully applied  to  our  lives,  and  assiduously  followed,,  must 
be  great  beyond  all  calculation.  There  is  no  good  feeling 
which  it  might  not  perfect,  no  amiable  virtue  which  it 
might  not  form,  no  suffering  which  it  would  not  enable  us 
to  bear,  no  temptation  which  it  might  not  help  us  to  subdue. 
It  would  be  a  present  aid,  a  sure  counsellor,  an  unerring 
guide,  in  every  perplexity,  trial  and  duty.  The  world 
might  fling  around  you  her  most  fearful  shades  of  darkness 


1. 


THE  EXAMPLE  OF  OUR  LORD.  133 

and  despair,  and  every  human  power  be  ready  to  shrink 
from  the  path  in  which  providence  should  lead  you  ;  but 
yet,  steadfastly  looking  unto  Jesus — who  once  endured  it 
all, — observing  how  he  struggled,  how  he  conquered,  and 
how  he  is  exalted  ;  you  would  feel  a  strength  by  which 
you  might  dissipate  the  cloud  and  the  terror,  and  find 
every  mountain  and  hill  brought  low; — yea,  you  might 
even,  as  the  Lord  promised  his  disciples,  '  tread  on  ser- 
pents, and  scorpions,  and  all  the  power  of  the  enemy ; 
and  nothing  should  by  any  means  hurt  you.' 

This  may  be  made  yet  plainer  by  observing  its  opera- 
tion in  a  few  particular  cases. 

You  desire  to  kn6w  by  what  dispositions  toward  God 
you  may  attain  his  acceptance.  You  know,  indeed,  that 
supreme  love  to  him  is  the  commandment ;  but  you  would 
learn  more  definitely  in  what  this  love  consists,  and  in  what 
kind  of  demeanor  it  exhibits  itself. — ^  Look  unto  Jesus, 
and  learn  of  him' — the  fairest,  the  fullest  example  of  per- 
fect love.  You  see  it  in  him  an  essential,  all-pervading, 
ever-operating  principle ;  not  distinct  and  separate  from 
every  other  feature  of  his  character,  but  inwoven  with  all 
the  others  and  inseparable  from  them ;  the  spirit  of  all, 
rather  than  a  spirit  by  itself.  It  is  exhibited  in  a  calm, 
equal,  and  unwavering  contentment ;  because  he  entirely 
trusts  Him  whom  he  loves :  in  quiet,  solemn  and  constant 
intercourse  with  Him  in  prayer ;  not  in  noisy  and  extrava- 
gant raptures,  but  in  the  deep  and  fervent  communion  of  a 
full  heart,  whose  feeling  is  too  real  to  be  loud.  Especially 
it  is  exhibited  in  anxious  efforts  and  ready  sacrifices  to  do 
his  will,  and  accomplish  the  appointed  work  of  his  good 
pleasure.  Fix  your  eye  upon  this  beautiful  pattern  of 
perfect  piety,  follow  these  steps,  and  you  will  never  need 
be  at  a  loss  for  the  path  of  the  perfect  love  of  God. 

Perhaps  you  are  beset  with  temptation.  The  world  and 
sin  entice  you.  They  have  spread  their  snares,  and  placed 
you  amid  bad  and  seducing  companions,  from  whom  you 
can  hardly  hope  to  escape  without  corruption.  Your  reso- 
lutions are  assailed,  and  your  faith  seems  about  to  be 
12* 


134  THE  EXPMPLE  OF  OUR  LORD. 

wrecked. — '  Look  unto  Jesus ;'  remember  him,  tempted  in 
all  points  as  you  are,  that  he  might  be  able  to  *  succor 
those  who  are  tempted.'  Remember  how  he  struggled 
with  the  adversary  of  souls  in  the  desert,  and  overcame  the 
strongest  solicitations — solicitations,  to  which  yours  are  not 
to  be  compared.  Remember  how  the  trial  of  his  soul 
wrought  an  agony  in  the  garden,  when  so  strongly  tempted 
to  refuse  the  cup  that  was  prepared  for  him.  Remember 
how,  in  those  trying  seasons,  he  summoned  to  his  aid  the 
word  of  God,  and  baffled  the  tempter  with  this  *  sw^ord  of 
the  spirit;'  and  how  he  waxed  strong  and  became  con- 
queror by  persevering  in  prayer.  Go  thou,  and  do  likewise. 
No  temptation  is  too  powerful  for  him,  who  will  watch  and 
pray  like  his  holy  Lord  ;  and  do  not  thou  lose  an  honor- 
able place  in  his  kingdom  by  weakly  shrinking  from  a  con- 
test, in  which  he  hath  taught  thee  how  to  fight,  and  to  be- 
come more  than  conqueror. 

Here  is  another  man,  beset  by  the  sin  of  Pride.  A  lofty 
spirit  and  high  heart  are  his  glory.  He  despises  others, 
and  lives  only  to  aggrandize  himself.  My  friend,  '  look 
unto  Jesus.'  He — the  Author  and  Finisher  of  our  faith — 
the  noblest  personage  that  ever  walked  the  earth — who 
possessed  more  than  human  knowledge  and  wisdom,  and 
wielded  the  powers  of  heaven — are  you  greater  than  he, 
that  you  should  thus  exak  yourself,  while  he  was  so  hum- 
ble, so  lowly,  so  unassuming  ?  Behold  him,  who  stript 
himself  of  his  honors,  who  took  '  the  form  of  a  servant,' 
who  came,  '  not  to  be  ministered  unto,  but  to  minister,' — 
and  blush  for  your  own  swelling  importance.  There  is  no 
pride  in  Jesus— How  unbecoming  then  in  you  !  How  des- 
picable do  the  vam  and  haughty  appear,  by  the  side  of  the 
unassuming  and  condescending  humility,  which  graced  the 
life  of  the  Son  of  God  I  How  little  able  will  you  be  to  in- 
dulge emotions  of  arrogance  and  self-sufficiency,  if  you  faith- 
fully set  before  you  that  beautiful  and  affecting  example  ! 

Here  is  another,  the  slave  of  angry  and  revengeful  pas- 
sions, easily  provoked  to  wiath,  and  betrayed  to  violence. 
*  Look  unto  Jesus  ;  learn  of  him,  who  was  meek  and  lowly 


3^ 


THE    EXAMPLE    OF    OUR    LORD.  l35 

in  heart.'  Is  there  any  thing  more  lovely  than  his  equable 
and  long  suftering  gentleness — '  who  though  reviled,  reviled 
not  again,  though  he  suffered,  threatened  not,  but  submit- 
ted liimseh"  to  him  that  judgeth  rigliteously.'  Why  may 
not  you  do  likewise  ?  Why  will  you  not  do  likewise  ? 
Why  should  not  patience  and  meekness  be  honorable  in 
you,  as  well  as  in  him  ?  and  why  should  revenge  and  pas- 
sion be  less  odious  ?  Be  but  famihar  with  his  quiet  tem- 
per, and  feel  how  lovely  it  is  in  him  ;  and  you  cannot 
cherish  those  opposite  dispositions,  which  will  then  be  hate- 
ful in  your  sight. 

Again  ;  you  are  perhaps  suffering  from  the  injuries  of 
men,  and  the  injustice  of  the  world  ;  you  have  been  wrong- 
ed, or  disgraced,  or  persecuted  ;  and  how  shall  you  con- 
duct yourself  under  these  aggravated  evils  ?  '  Look  unto 
Jesus,'  and  take  instruction  from  his  example.  You  see  in 
him  no  boiling  indignation,  no  impatience  of  revenge,  no  re- 
turning of  malice  for  malice.  But  his  spirit,  though  oppress- 
ed, still  retains  its  serenity,  and  turning  from  the  injustice  of 
man,  finds  repose  on  the  justice  of  God.  Be  not  you,  then, 
impatient.  Be  not  you  overwhelmed  by  passion  or  despair. 
Your  sufferings  cannot  compare  with  his ;  and  shall  you  not 
at  least  strive  to  bear  them  like  him  ?  You  cannot  meet  equal 
injustice ;  and  will  you  not  seek  at  least  for  equal  compos- 
ure ?  Behold  him,  who  had  spent  the  faithful  days  of  a 
laborious  life  in  doing  good  ;  whose  only  care  was  to  ben- 
efit mankind  ;  and  who  displayed  an  extent  of  active  be- 
nevolence never  before  even  imagined  ;  yet  assailed  by 
those  very  persons  for  whom  he  had  been  laboring,  cruelly 
arraigned  before  and  unfeeling  tribunal  on  a  false  pretence, 
and  subjected  to  all  the  ignominy  and  torture  of  a  mock 
trial — smitten — buffeted — scourged — derided — insuked — 
dragged  away  to  a  lingering  and  disgraceful  death.  Have 
you  endured  hardship  and  injustice  to  be  named  with  this  ? 
Yet  no  murmur  escapes  him — no  passion  ruffles  his  com- 
posure— no  resentment  flashes  from  his  meek  and  sup()li- 
cati'g  eye — no  accent  of  wrath  or  threatening  comes  from 
his  oppressed  and  dying  bosom  ;  but  even  in  the  last  mo- 


136  THE    EXAMPLE    OF    OUR    LORD. 

ment  of  mortal  agony,  he  lifts  his  compassionate  voice  in  a 
prayer  of  mercy — '  Father  forgive  them,  for  they  know 
not  what  they  do  !'  In  the  hour  of  suffering  and  despair, 
reflect  upon  this  scene ;  try  if  you  cannot  catch  something 
of  the  spirit  of  your  master,  and  bear  your  trial  like  him. 

Perhaps  you  have  afflictions  of  another  kind.  Calamity 
and  death  visit  your  dwelling,  and  the  lights  in  which  you 
rejoice  are  quenched  by  your  side.  Your  friends  are  re- 
moved, your  hopes  are  destroyed,  and  you  sit  in  thick 
darkness,  desponding  and  alone.  Here,  toOj  the  example 
of  Jesus  may  cheer  and  sustain  you.  Look  therefore  to 
him.  Call  to  mind  the  instructions  which  he,  the  author 
and  finisher  of  your  faith,  has  given,  concerning  the  govern- 
ment of  your  Father,  and  the  purposes  of  his  providence. 
Call  to  mind  also  the  day  when  he  bore  the  calamities 
which  God  had  appointed  him  ;  when  he  was  emphatically 
*  a  man  of  sorrows  and  acquainted  with  grief;'  when  he 
might  have  cried  to  you  and  said,  '  Come  and  see,  all  ye 
that  pass  by,  if  there  be  any  sorrow  like  unto  my  sorrow.' 
Yet  you  see  him,  not  giving  way  to  the  grief,  not  overcome 
by  the  sorrow ;  but  struggling  against  it ;  looking  up  to 
God  with  serene  and  holy  trust ;  casting  his  spirit  on  his 
Father  with  unrepining  and  tranquil  submission  : — '  The 
cup  which  my  Father  hath  given  me,  shall  [  not  drink  it  ?' 
This  is  no  example  of  unfeeling  composure,  of  Stoical  in- 
sensibility, of  unnatural  fortitude.  Jesus  struggled — even 
to  an  agony — that  he  might  attain  it.  Go,  heart-broken 
mourner,  and  do  likewise.  Go,  as  he  did,  and  pray — not 
once,  but  twice  and  thrice  ;  and  God  will  answer  you  too, 
by  '  an  angel  from  heaven  to  strengthen  you' — not  indeed 
in  a  visible  form,  but  in  an  inward  })eace.  It  is  no  sin  to 
mourn  and  weep.  Jesus  wept.  The  sin  lies  in  refusing 
to  look  for  comfort,  in  obstinately  murmuring  against  the 
hand  of  God,  in  complaining  of  his  severity.  Jesus  even 
prayed  that  '  the  cup  might  pass  from  him.'  But  not  re- 
piningly,  not  rebelliously.  He  added,  with  filial  submis- 
sion, '  Nevertheless,  not  my  will,  but  thine,  be  done.' 
Brethren,  this  example  is  of  infinite  worth  to  us.     Dwell 


^ 


THE  EXAMPLE  OF  OUR  LORD.  137 

upon  it  in  the  day  of  your  sorrow.  Imitate  it  in  the  hour 
of  your  trouble.  You  will  not  fail  to  attain  something  of 
the  peace  which  the  Saviour  promised  to  his  followers, 
and  which  God  gives  to  all  those,  '  whose  hearts  are  stayed 
on  him,  and  who  trust  in  him.' 

In  these  various  ways  may  the  contemplation  of  our 
Lord's  example  help  to  guide  and  support  us  in  the  weary 
pilgrimage  of  life.  Through  its  vicissitudes  of  joy  and  sor- 
row, duty  and  suffering,  perplexity  and  fear,  it  may  keep 
our  hearts  equal  and  our  faith  firm.  At  its  close,  it  may 
deliver  us  from  fear,  and  make  us  more  than  conquerors 
through  him  that  hath  loved  us.  And  in  heaven — it  may 
have  helped  to  prepare  us  for  the  peace  of  that  holy  rest, 
which  remains  for  the  people  of  God. 

Blessed  be  God,  who  hath  given  us  such  a  leader ! 
Happy,  thrice  happy  vsre,  if  we  be  enabled  successfully  to 
follow  him ! 


NOTE  REFERRED  TO  ON  PAGE  118. 

It  has  been  objected  to  the  reasoning  on  pages  118,  119,  that  it  is 
inconclusive,  because  it  keeps  too  much  out  of  sight  the  fact,  that  it 
is  the  entire  character  of  the  Deity,  and  not  any  one  portion  of  it, 
which  constitutes  him  the  object  of  worship.  The  fact  is  undoubtedly 
so,  and  therefore  the  statements  in  this  passage  are,  perhaps,  too  broad 
and  unqualified  ;  yet  I  think  that  they  will  not  be  found  essentially  in- 
correct by  those  who  will  give  a  careful  attention  to  the  whole  course 
and  bearing  of  the  remarks.  The  argument  will  be  perceived  to  be  this : 
The  honors  rendered  to  the  Father  are  grounded  on  his  character,  and 
on  the  relations  which  he  sustains  to  his  creatures.  By  his  character 
I  understand  his  moral  attributes,  while  these  relations  grow  out  of  his 
natural  attributes.  It  is  the  former,  principally,  as  I  say  in  the  dis- 
course, (p.  118.)  on  account  of  wH-^i  worship  is  rendered ;  although  at 
the  same  time  (p.  117.')  th«  'atter  are  essential  to  his  very  existence  as 
God  ;-^and— it  should  have  been  expressed  as  well  as  implied,— his 
relation  to  us  is  founded  on  them. 

How  then  is  this  statement  applied  to  the  Son  ?  We  are  in  like  man- 
ner  to  honor  him  on  account  of  his  character  and  of  the  relations  he 
sustains  toward  us ;— relations,  founded,  not  as  those  of  God,  on  his  na- 
tjiral  attributes  but  on  the  appointment  of  the  Father :  as  is  explained 
at  length  on  pages  119,  120.  So  that  even  if  it  were  true  that  the 
natural  perfections  of  God  are  in  every  respect  an  equal  ground  of 
divine  honors  with  the  moral,  yet  the  conclusion  respecting  the  honors 
due  to  our  Saviour  remains  the  same  ;— his  relations  to  us  being  ground- 
ed, not,  like  those  of  God,  on  the  perfections  of  his  nature,  but  on 
the  appointment  of  his  Father. 

Or  if  it  be  said  that  these  relations  of  God  spring  in  part  also  from 
his  moral  perfections ;  still  the  conclusion  is  the  same,  for  still  the  re- 
lations and  offices  of  Jesus  spring  from  the  appointment  of  God. 


